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 $£s*V^51 
 
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Trrrp 1 i 1 
 
 PORTRAITVRE 
 
 OF THE IMAGE OF 
 
 GOD IN MAN. 
 
 ^Creation. 
 In his three eftates,of &Reftauration. 
 
 ^Glorification. 
 
 Digeftedinto two pans. 
 
 Thcfirfl: containing>thc linage of G o d both in the Bo- 
 
 dy aadSouleef Man.and Immortality of both -.withadefcripti 
 
 ol of the feveraii members of the Body : and the two principal^ 
 
 \ cultiesof thciouie, theVndcrftandingandthe Will 5 in 
 
 which confifteth his knowledge, and liberty 
 
 of his will. 
 
 Theftcond containing, the paflions of man in the con- 
 cupifeble and irafcible part of the foule : his dominion ©rcr the 
 <reacures ; alfo a defcription of his adive and contemplative 
 life ; with his conjunct or married eftate. 
 
 Wberefeto is annexed an explication of fundry naturall and morafi 
 1 ObfcrvationSjfor the clearing of diverfe Scriptures. 
 
 All fet dovne by way of coIlation,and cleered by fundry diftinftions, both out 
 of theSchoolcmen,and moderne Writers. 
 
 Thefeccnd Edit ten \ctrrecled and enlarged. 
 
 By Uhn w^mfe, oxLatbocker in «fr*f/W,Preach?r of Chrifts Gofpell 
 
 LONDON^ 
 Printed bjlr.c.fcr Itbn Bellamie, and are to be fold at his {hop atthc 
 figne of the three Golden Lyns in Corntbiti, nterc the R*)*1l Exchange. \ 6$ l*\ 
 
 — ' . ' ■ ' —I U I 
 
 
TO 
 
 THE RIGHT WOR, 
 
 THY, S r .D a vid Fovvles 
 
 Knight and Baronet, one of his maiefties 
 Councell eftabliflied in thcNrnk. 
 
 Here were two pillars 
 before Salomons Tem- 
 ple, ( right worthy Sir) 
 fackin, that i$ y God ipill 
 eftablijh. y and Bobaz^ that 
 is, ftrength. Thefe two 
 pillars were fet up, to 
 uphold the portch of 
 the Temple. So there are two pillars, which 
 uphold the Church, and this world, %eligion y 
 and Juftice: true l\eligion upholds the Church, 
 and Jufticethe Common-wealth. 
 
 Of thefe two, religion (lands upon the right 
 
 hand to uphold, (as Iacbin did . ) and Juftice 
 
 upon the left hand (as Sordid, ) Religion 
 
 A 2 hath 
 
 i Ring.7,21; 
 
 z Cfaron,jtJ7; 
 
The Epi/lU Dedicatory. 
 
 hath the firft place, and therefore thelewes 
 lay well, that it is for jerufalems caufe the 
 world ftands ; that is, the Chunk All the tents 
 were pitched about the Tabernacle- to teach 
 us, that the world is but an Inne for the 
 Church to lodge in for a while; and if the 
 Saints were once gathered out of the world, 
 the foure corners of the earth would foone 
 clap together,**?^ the heavens Jkouldgoe alcay with 
 a noyje. * 
 
 The pillar which upholds the world upon 
 the left hand is Jujlice ; it upholds the earth 7 and 
 the Ifyngs throne, it is laid Habak* 1.4. Jamde- 
 fluitLex 5 the Law failes ; This is afpeech bor- 
 rowed from the pulfe ofa man $ for as we dif- 
 cerne the eftate of a man by his pulfe ; if it 
 ftirrenot it all, then we know he is dead; if 
 it ftirre violently, then we take him to be in a 
 Fever $ if it keepe an equall ftroake, then wee 
 know he is found and whole. The pulfe of 
 the Common* wealth is Juftice.\£lufticebc vio* 
 lent and turned into wormewood, then the 
 Common-wealth is in a bad eftate • if it ftirre 
 not at all, then the Commonwealth is dead, 
 and if it have an equall ftroke, then it is found 
 and whole. 
 
 Now Sir, thefe two pillars, Tfyligion and iu* 
 
 (lice, 
 
The Epijile Dedicatory. 
 
 Jlice, have bceneyour maine ftudy how to up* 
 hold them in your place, and that thefe two, 
 might hjf tone another, as the Tfalmijl fpeakes. 
 JEorpiety,yom care hath beene ftill, that thefe 
 Foxes which Jpoyle the Vines, fliould be catcht, 
 (that is, thefe Locufts and Seminaryes, which 
 come out of the bettomlejfe pit 5 zndgoe about fecretly 
 to deyoure Widowes honfes, and fob vert thefe ten- 
 der yong Vines, and weakeones, under deco- 
 lour of long prayers,) your whole labour is to 
 difcoverthem; and that thefe parts where ye 
 live may be receptacles for the truth. Second* 
 ly Sir/what your care is for Iuftice^that flie may 
 flourifti, all the Country aboutyou can wit- 
 neiTe, from thehighefl: to the lo weft, lethro 
 faid to Mofes m Why fit yee all the day long, from 
 morning tiU night, judging the people? Yourcarc(I 
 may fay truely Sir) from morning till night, 
 is to judge the people, and to give upright ju* 
 ftice to his Majefties fubj|e£ts. 
 
 There are foure Iudges moft remarkeable 
 in the Scripture, Mofes for hismildeneffe^ 6^^- 
 /cTMowforhis wifedome, Job for h\s pity, and 
 Samuel for his equity ; with the mildeneiTeof 
 Mofes ye can moderate in difcretion your cen- 
 fures^ and with Salomon, wifely Iudge what 
 belongeth to every one ; ye are, as lob fpeakes, 
 , A I The 
 
 POUlMo* 
 
 Can*. 2.1 ?• 
 
 2Tim.j.$! 
 
 ExcKj,i8,i<f^ 
 
 Namb.it.J. 
 
 I King.4.,294 
 
 Iob.29. 
 
The Epifile Dedicatory. 
 
 The bksjlng ofbim that is ready to perifh . jee are 
 ai ey to tbt Hind) and afoot to the lame . yeefee none 
 petifh far want ofchatbin*, nor the poore without a 
 coyerlngi fithatthe loyntsofth&fethat are farmed 
 byyou } l?lejfeyou i and yet in all this ye may (ay 
 With Samuel, Whofe, Oxe have J taken I or Tfrbofe 
 dffe have I taken ? o* tohom haVe I defrauded? 
 'phpm ha^ve I opprejfed ? or of ^ohom have I received 
 any bribe toblinde mine eyes therewith ? Co that the 
 people where you dwell, may bleflfe Go d 
 who hath feated you amongft them for their 
 good. Theft my travels therefore Sir I offer 
 to your Patrocinie, as to one moft Worthy, 
 and who hath greateit intereft: in them , if 
 there were any thing in them anfwerableto 
 yourgoodnefle; for ftill(Sir) yehavebeene 
 m y grcateftincourager, to fet me forward in 
 my ftudies, Yee have Iudgement to diicerne, 
 what is laid to the purpofehere, and what 
 feemestobefaid amiffe, toconftrue it to the 
 beft fenfc $ and to defend it againft the eriticke 
 cenfures of fome not fo well aflfe6ted.Now for 
 all your care both for Religion and Iuftice y the 
 God of Mercy meeteyoa againe. Jonadabfor 
 his obedience to his Father l^echab, had a pro- 
 mife made to him, that bee (Jnuld not Tfranta man 
 to Jiand before the Lord for enjer. So Sir, for your 
 
 obedi- 
 
The Bpiftk Dedicatory. 
 
 obedience and care,that yee have to doe fcrvicc 
 to your King and Country, I pray God that ye 
 wantnotamantoftand before the Lord, to 
 fucceede you, and to continue your family to 
 allpofterity. Thus craving Gods bleflmgto 
 bealwaies uponyou,and your moft Religi- 
 ous and Noble Lady and children, I bid you 
 all farewell 
 
 XOHN WeEMSB, 
 
 Treacher of the Gofyell. 
 
An Advertifcmenc to the 
 
 Reader for the right uflng of 
 School-Divinitic. 
 
 T u a queftion that hath btenemuch 
 ex Agitated in the Sehools y how farre 
 Philofophy fhouldhave place in the 
 Church of god and in Divinity. 
 Some have gone fo farre upon the one 
 extremitie, that they have advanced 
 her in the Church , above Divinity 
 it felfe y and thej^ have framed the 
 whole pi at for me of their religion as 
 Philofophy hath taught them\ others 
 againt bending the Jprigthe othtr way, would altogether have 
 Philofophy bauifiedoutofthe Church* But we are here to fol- 
 low twiddle courfe, neyther to feclude her out of the Churchy 
 neyther to fuffer her to advance her felfe above Divinity ; fhetis 
 but the handmaid t* her miftrejfe Divinitie : therefore [he mujt 
 not take upon her to rule in the houfe, and to over -rule her mi- 
 ftrejfe 3 as Hagar »<>uld have ufurped above Sara : iflee have any 
 charge jtmujt be •verthefeypho are under her ; fie muft then 
 fubmit her felfe 04 a dutifull handmaid? $> her mifirefe, 
 
 There isin a man fcnfe, imagination, reafon and faith : fenfe 
 c$rrelts imagination; as when the ^Difciples faw Chrifithey 
 thought he hadbeenea fpirit : but Chrtfb correHs this wrong 
 imagination by fenfe, faying, touch me/or a fpii it hath not flefh 
 and bones. When fenfe i* deceived, reafen corretls tt ; when 
 1 (a ) one 
 
 
 
 
 
 
 
 
 
 
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 gsr 
 
 
 
 
 
 
 Qfcf^" 
 
 
 
 
 
 
 
 
 
 lL\lr^ 
 
 
 
 
 
 
 
 m 
 
 jj*lpjj 
 
 Sfej 
 
 
 
 
 ^%^2 
 
 
 
 
 
 v\ 
 
 u§ 
 
 ":••' -VS' 
 
 
 
 
 w 
 
 
 
 
 Wi 
 
 w 
 
 
 
 
 
 
 i.2-i\ 
 
The Epiftle to the Reader. 
 
 one puts a ftaffe in the water, to his fight the flaffe feems to be 
 broken ; but jet reafon cor re fis bis fight, and teachethhim that 
 the water cannot break? the ftaffe ; fo when a man is in afeaver, 
 fweet things feeme bitter to his tafte,yet this reafon teacheth him 
 that the fault u in his tafte, and that the things are fweet in them- 
 felve /. 
 
 When reafon erres, flee cannot cure herfelfe, but her mifiris 
 Divinity muft come in and teach her. SMa>when [he -was old the 
 Lord fromifed that [he flould have a child, flee did laugh atit^ 
 her reafon thought it impcffible, that awoman firickentnyeares 
 flould have a child : but her miftreffe faith correfted it, andfle 
 beleeved bj faith, that which her reafon could not take up. Thi- 
 lofofh) is hut a hand-maid to ^Divinity, therefore flee mnft be 
 i[s.[xiv*eu.and not ^T/Sct-ma), that is. flee mufl hold herfclfe within 
 her o wne bounds and not tranfeend them* Necodemus reafoning 
 again ft regeneration failed in this point when he reafonedthus ; 
 He that is borne againe mufl enter into his mothers wombe againe. 
 But no man can enter into bis mothers wombe againe : This prin- 
 ciple is wrong apply ed by him in Divinity, for we are borne againe 
 as Chrift teacheth ^ John 5, by the water and the Spirit, and 
 not by entringinto our mothers wombe againe. This vaine exceffe 
 of reafon and fleflly wifedome, is that which the jipofile con- 
 demnes,2Cor.io.fo 1 Cor.}.*9* 
 
 Againe ,when by naturall reafon & Philofophy, we take up a 
 thing ; and by faith we b el e eve the f elf e fame thing, if reafon 
 claime the fir ft place here y t hen (he is not a datifuH hand-maid. 
 
 There are fome things in Divinitie which are mixtly divine; 
 there are other things meerely divine : thefe things which are 
 mixtly divine, in fuch reafon may ferve but onely in thefecond., 
 place ; primocreduntnr,&poftca intdliguntur : as a man be - 
 leeves the immortalitie ofthefoule : then he begins to take up 
 the fame by reafon ; muft reafon here advance her felfe as farre 
 as faith ? »r muft reafon come here before faith? God forbid : for 
 that which I beleeve, Ibeleeve if, ex authoritatedicentis/^arf 
 1 upon the truth of him th^at faith it, and all the evidence which get 
 by reafon is nothing to this certitude : ifrttfonflould gee before 
 like An ufler to make way to fait h , we flout d never beleeve. The 
 Schoolemen fay w//,Rationes prarcedentes minuunt fidem, ftd 
 rationesfubfequentesaugent fidem ; Reafons going before faith 
 weaken faith, but reafons comming after faith ftrengthenit : 
 
 r eafon 
 
ThcEpiftle to the Reader. 
 
 reafon makes not the matter more fure, ex parte veritatis 
 di&antis, fed ex parte intclle&us alfentientis : in refpetl of God 
 thefpeaker, but in refpetl of the weaknejfe of our under ft anding, 
 for by this accede of further knowledge it is more confirmed. A 
 I gardner when he is about to plant a tree ^ firfi he digs the earth 
 and makes an empty roome in the bofome thereof for the planting 
 of the tree : then after he takes the fams earth (which if it had 
 not beene digged up Jk ad flayed the planting of the tree) and cafls 
 it about the root of the tree againefor thefafining of it : he takes 
 alfo the ft ones which he had digged up with the earthy and kills 
 the mole which would have beene hurt full to the tree -'fo 9 firfi the 
 Lord empties ourfoules of all natural! reafon ; and this heavenly 
 gar diner makes a roome y wherein he plants this fupernaturai 
 grace 0/rakh by his owne hand; but when he hath planted this 
 heavenly plant faith in thefoule, reafon will ferve for two ufes • 
 firfi for the confirmation and efiablijhing of our faith new planted: 
 another for killing of all contrary herefies befides which might hurt 
 our faith: But in things which are meerely divine, &. quae cadunt 
 direde fub fide, and fall dir eft ly under faith, as the my fiery of 
 the Trinity and the incarnation ;whatcan reafon or Philofophy 
 doe here • but admire. hefe hid my fieries which Jhee can never 
 reach unto f if reafon the hand-maid have alwayes her eyes to- 
 wards her mifiris, then we may make good ufe of her in the 
 Church. 
 
 The Vine- tree ofitfelfe bringeth forth the mofi comfortable 
 grape for our nourifhment, and chearing of our hearts; but yet if 
 wefet a Mandrake by it, and then drinkc of that wine y that 
 wine will make us fieepe the better* The knowledge of DivinU 
 ty is the onely comfortable knowledge, but yet Pbilofophy a* the 
 \Aw&x&zJbeingfet by it, may have the profitable ufe alfo.Sehoo/e 
 divinity hath mofi incroched upon the truth and obfeured it ; fra- 
 ming all religion according to the plat for me of Thilofophie. 
 There was one Demonides a Schoolemafier in Athens having 
 crooked feete, he had his (kooes- made according to his feete : one 
 fiole his [hoes from him; but he wi fit that the feete ofthofewho 
 hadfiolne his fhooes^ might become like unto the jhooes This was 
 a fcohfh tvifhjo defire the fir ai fhtfoot, to be made conforme to 
 the crooked fbooe, whereas the fhooe Jhould be made conforme to 
 the praight foot, what is Schooie divinitie,^ a crooked fiooe} 
 therefore to conforme divinhic to it,were to conforme thefiraight 
 , (a 2) foot 1 
 
The Epiftle to the Reader. 
 
 foot to the crooked fhooe : Divinity muft be thefquire to correEl 
 that which is not ftraight. 
 
 ^Although this fchoole divinity hath beene mightily abufed, 
 yettheabuje takes not away the ufe. for the right ufing of the 
 fchoolemen we muft remember -, that there is a threefold judge- 
 ment,!. the judgement <?/Veritie, the fecond is the judgement of 
 prudency \the third is the judgement o/charity. 
 
 The judgment of verity » one ly to be found in the Scriptures, 
 and all other writings fhould be tryedby them,as the canon and 
 touch ft one : but the Church o/Rome would have the Serif turn 
 to be tryed by the Fathers and Schoolemen. 
 
 Secondly , the judgment of prudency isrequifite in reading of 
 them*, men Jhould not dote upon them : for this it generally the 
 fault of mo ft of them, that yet fiatl finde little piety or matter 
 of heliuefe in aH their writs.Baccr faid well, that there umon 
 holinejfe to be found in Seneca than in mo ft of them : if men con- 
 verfe too much with them, they fiat finde but little fanllificati- 
 on by them, but having their minds inlightened by the holy Scrip, 
 tures, and their affe (lions fan Hificd, they may make ufe of them* 
 Some of them we may reade diftiutlly and judictoujly ; feme of 
 them we are to read cur fartly ; and feme of them we an but to 
 looke upon here and there : fome meats we cut fir ft, then we chaw 
 t hew/hen we digt ft them ; other meats we (waiow them; and 
 ether meats wet aft e onely of them. So we Jhould ufe thefe School- 
 men tfome of them we Jhould reade diftintlly ; others of them we 
 flfould [wallow, as it were and run over lightly -.and others of them 
 we Jhould taft and lookj but upon then* here and there. 
 
 dgaine ,pmdcncy fl/ould teach us, what we (hould obferve as 
 impertinent in them, and what to reje& ; their queftions for 
 the mo ft par tare idle and curious, M the mo ft of their hypothe- 
 tic aUpr op ofitions , and the manner of their dictations ; for often 
 times they dilute ex alicnis principles, eut ^f the grounds of 
 other fciences : they confound Divinity rfWPhilofophv: and the 
 Mcdi&which they ufe oftentimes are impertinent. They bring in- 
 numerabln arguments and difjtutations oftentimes probable on 
 both fides, and they truft too much to the tcftimonie of men; they 
 got very rafily many of them, andfreakenot foberly enough of 
 the great my ft ery of the Trinity, and Incarnation -, bringing in 
 phihfophicaHreafons % whereas thefe myfteries Jhould rather bee 
 adored than fearched after : and herein Athanafius fayd well, 
 
 etiam ' 
 
The Epiftle to the Reader. 
 
 Etiam vera de Deo loqui eft periculofum. 
 
 And Ufi of all jt hey diflmguifh where theism diftinguifhetb not. 
 The third judgement is the judgement of "charity ; when tree 
 reade them Ana finde many grojfe erronrs tn them ^ me are net 
 for that to rejetl them, for we jhall finde fometimes points nota- 
 bly well cleared %n them. 7 he [ewes have a pr over be, Come- 
 de dactylos, & projicc foras duricicm ; Eare the Date, and 
 caft away the ftonc ;fofhouldwe in reading of them , take that 
 which is g ood t and cafi away their erronrs. The Teade,*/* hough 
 it be aloathfome creature jet we wti take si ft one out of the head 
 ofit^andufe it: the Muske-kat » ** il-fitvoured creature, and 
 yet we will take the muske of it to ferfume things with : the 
 Raven was an uncleane creature under the Law, jet Elias was 
 fed by it :fo we may get many profitable helpes by theft Sehoolt- 
 men 3 alt hough they have great err ours : but we mufl take heed, 
 that we fawningly flatter them not. 
 
 The flatterers ofDionyCmt^erefogrofe^that they would licke 
 Mpthefittle of Dionvfius, proteftmg that it was fweeter than 
 nc&ar ; we muft notfo doate upon them y as to lickj up their ex- 
 crements % but onely follow them info farre as theyfoHow (hrift. 
 We muft not give to them glorious titles y for then as lob faith, 
 We mujt give titles to men, at Iacobos de V or agin c, us though 
 be had eaten up the whole Books of god in reading it ; and to 
 Thomas Aquinas,thcy gare the name do&or Seraphicus &an- 
 gelicus; *#Scotus,doctorfubtilii; f#Dnrandus, doftcr iire- 
 fragdkbilis ; to smother, venerakilisincaptor ; to another -, de*&or 
 fundatiflimns; to another, doftor illuminatus 5 to another ,do<3or 
 refoIiitMSjrfW * thoufandfuch. 
 
 <±Am*ng the I ewes, when the holy Ghoft was not revealed unto 
 them, then they tooke glorious titles upon them, as one was cal- 
 led Ub^n *1K lux mundi, R. Iude, hit title wm, Rabboau 
 WpTI doctor noftcvfan€t\i$;S*AdMswascaXed f jtAltl illti- 
 ftris; Abcnczra*^f4jM, lapis auxilij; they were alfo called 
 DTlHD appcrti, the men that f aw ; for they reckoned the people 
 butblmde,Rom.l. and leaders of the blinde % then they difdai- 
 ned the people ,Ioh 7.49. this people who know not the Law: 
 they caked alfo the people populus terra:. So when thefe glorious 
 titles were given to the Schoolemen, then the holy Ghofl with- 
 drew his pre fence mightily fom his Church* 
 
 We fhould in charity judge their errors, for they lived in the 
 (d 3 ) hours 
 
ThcEpiftle to the Reader. 
 
 houreofdarkenejfe, and few there were then to oppofe again fi 
 
 them, and what marvaile if they did oftentimes (tumble ;/$ that 
 
 thii was but infirmitiein them,andnot malice* 
 
 *Sutifthey could now behold from heaven the fhurch of 'Rome, 
 
 {who brags that (hefucceeds to them)with her new plots, at her 
 
 equivocations , mcntall refer vations,*^*"'^ the killing of Pt in- 
 
 ces,abfolving ftibje&s from loyaltie towards their Prince;wives 
 
 from their husbands, children from their parents ; and giving to 
 
 images not onelj cultum refpedivum,*^^ the fchoolemen gran* 
 
 ted to them\bnt alfo caltum conjuti<fhim,*r coadoration ; would 
 
 thej not be ajhamedofthefe their children ,and bluff if they could 
 
 behold them ? 
 
 us! QardinaK up on a time can fed a fainter to paint the twelve 
 Apofilesfhe Painter painted them looking fo mew hat reddifh ; the 
 QardinattaskedtheTaintcr whether the Apo files looked fo when 
 they were here alive f no fay d the Painter : why do fi thou then fo 
 paint themfaid the (fardinall? the Painter reply ed, They blufhfo 
 now when they behold the corruptions of you who take upon you 
 to be leaders of the Church. If the Schoolemen could b child the 
 groffeand innumerable corruptions which are maintained now in 
 the Church of Rome, which were not then, would they not bluff 
 and be a flamed, and difclaime them for their children ? 
 
 When Mofcs was upon the mount, he brought a patter ne of the 
 whole fame of the tabernacle from the Lord ,and eretled it accor- 
 dingto the patternereceived-but the Church of Rome hath ere- 
 cted another pan erne, framing religion by the mould of humane 
 reafon. 
 
 Ifyewilltak&a view of fever appoints prof e^ed in Poperie, hee 
 may eafdy perceive whence they have taken the patter ne of them, 
 not front yio[z%onthe mount ,but from fcholaftick^ peculations \ 
 
 Firfr,hecaufethe Cfrtathematickes consider lines, figures , r/'r- 
 cles, point s y abftraRed from bodies, therefore thy gather, that ac- 
 cidents may be in the Sacrament without thefubjetl. 
 
 Secondly , bee au[e mir all ^Vhilofophie eftablijheth neytherpu- 
 niflment nor reward, unlejfe the free will of man go e before^ 
 hence they inferre, that there is freewill in men : againe^ be- 
 caufe mor all Phil ofophy know eth no vertues, but inherent ha- 
 bits and vertues ; therefore it is that they f et themfelves fo *. 
 gain ft the imputed right eoufneffe ofChrifl: the morall Thilo- 
 fopher cals vice a voluntary evil \th ere fore they inferre, that con- 
 
 cupiftence 
 
The Epittle to the Reader. 
 
 cupijeence is notfinne^ becaufe it is not altogether voluntary. 
 
 Thirdly, fiomthe Politicks, inpolieie, the beft frrt of go- 
 vernment is monarchicaU, therefore the Popes gov ernement mufi 
 be monarchical.* Againe,in Princes Courts f men ufe mediators to 
 goeto their Prince therefore they conclude , that we mufi ujethe 
 inter cejjion of the Saints to God. In folicie.no Uwes are given ,but 
 which thefubj eels may fulfill} therefore man is able to fulfill the 
 law of God. 
 
 F outhly fitm the Phy fields \ Phyficke teacheth us that the body 
 turnes to corruption,^ dift'dves^upw this they inferrcjhat man 
 before his fak \his body fhould have dyed naturally >as it dothjffu- 
 pernaturallrighteou fines had not kept bac\corruftion\fio that they 
 make God as well the author of death y as weU as of nature jonfi de- 
 ring man here onely after the principles of nature, and not accor- 
 ding to hisfirfi creation, Againe, l^hyficke teacheth us, that the 
 blood alwayes follow eth the body, therefore they have taken away 
 the cup from the people in the Sacrament ,becaufie(Jay they) if they 
 get h is fie fi, they get his bloodier concomitamiam, 
 
 Fiftly,the Aletaphyfickts teach us, that every pofitive thing; is 
 good, therefore they define originallfinneto be a mere privation. 
 
 Sixtly,the Platonickes were mightily deluded by the appariti- 
 on of fair its, hence they have borrowed their apparition of jpirtts* 
 
 • Seventhly, from the Poets fables they have taken their Pur- 
 gttory. 
 
 'Lafifiom the incantations of the Gentiles, they have borrowed 
 their exorcifmes. Thus wee fee that they have not taken their plat- 
 forme from above in the mount with Mofes, but from below , from 
 humane reafon and^Philofbphie : and here they ought to have re- 
 membred that of the Apofile,Tzkt heed that no man Cpoile you 
 with VhiloCophic.CourteoHt Peader t if there be anything here 
 that may ferve for the good of the Church and ywr edification, 
 give the glory to God, and reap e you the fiuits : if there be any 
 thing,thatftemeth not correfpondentto reafon or the word of God, 
 reprove me for it, and it /hall be like a pretious balme unto my 
 head, So recommending you to the grace ofgodjrefi, 
 
 Your ever loving brother in Icfas Chrift, 
 
 John Wb ems e. 
 
 1 
 
 r 
 
A Tabic of the principall di- 
 
 ftin&ions and chicfe points contain 
 nedinthisBooke. 
 
 ABomination what itie, 
 page,ip#. 
 Action two] $ Id ,10$. Foure 
 active principles, 100. 
 
 Adams knowledge how farre 
 it reached^*]* What he be- 
 leeved before the faH 3 gv. 
 -what principles were con- 
 create with him, 91. a diffe- 
 rence betwixt hi* knowledge 
 and o*rs, ibid- betwixt hid 
 knowledge and Salomons, 
 9 3 . what liber ty he had be* 
 fore the fitff, 1 io. how the 
 creaturts were fubjeft to 
 him, 213.1x3. 
 
 Agent corporaH different from 
 intelleUtuaH, p5. 
 
 Analogic twofold, % 7 . 
 
 Angels cannot be inffruments 
 in cr eat ion^.onrfo nles and 
 the Angels differ^Q, how 
 they know things, 84. they 
 do not reafon, ibid, they have 
 two inffants, 1 07 .they differ 
 fourewaiesfrom man^ ibid. 
 the j have a twofold reward, 
 
 167 .Of their minijfrie&w 
 
 Anger, what it u,ii5, how it 
 differeth from hatred, ibid. 
 fomre forts */ anger,! 24. a 
 twofold anger, 215. fowre 
 vertues moderate it t 2 20. 
 three degrees of anger, 227. 
 three forts of nnjttft anger, 
 22 3 . remedies to cure anger, 
 22p. nothing oppoftte to it 9 
 
 Attributes'** tn God. 88» 
 
 B 
 
 Bcafts, their phantafe moves 
 
 onely thefenfltive appetite, 
 
 140. 
 
 Beautie threefold. 3 8. 
 
 Bei*g, the firfi effeil in~erea- 
 
 tion. 3 . creatures have a be- 
 
 ing three waies, 6. 
 
 Body, an excellent creature^ 
 
 J 3. how we may conceive 
 
 the excellency of Adams bo. 
 
 dj,i2. mans b"dy hath three 
 
 *ftates } $o. Adams body not 
 
 mmm 
 
The Table, 
 
 mortally of it felfe, 3 20. 
 but naturally incorruptible y 
 ibid, mans body three wayes 
 conflicted y 3 6,a glorified bo- 
 dy hath four e properties ,% y. 
 mans body wot made per- 
 feci, 40. 
 
 [ Boidncffe,what it is, 21 5. 
 
 ! Bond mutuaH betwixt God 
 and man, 136, a threefold 
 bond betwixt man and wife, 
 268* 
 
 I Caufe threefold , 74. 128. **- 
 *£/*£ r/«« intervene be- 
 tweene jhe firfi caufe and 
 firfl ,0a, g. The fccond 
 
 j caufes have a twofold pro. 
 ceeding , 7J. GW */ f£* 
 phy fie all caufe in ourconver- 
 
 j _/**«; I .2 9 f A*r* /> * twofold 
 caufe. Ibid. 
 
 Chrift knnwne two wayes, 80. 
 £f *> confidtred two wayes, 
 ibid, afourefjld knowledge 
 in /;*'#?, ibid. * difference be- 
 twixt thefe knowledges' I . 
 tt>^zr ignorance was in 
 
 \ Cbfifi* *$. £^# cwfidered 
 three wates, I 76. 
 
 Comprehenfien twofold, gp. 
 , Conceiving of God th> refold, 
 8 7 .* twofold conceiving of 
 a thing, 88 r^/-*v impedi- 
 ments hinder our concei- 
 ving, ibid 
 Condition twofold ,i o ^. ^j^- 
 r*»f * betwixt a caufe and a 
 
 condition, ibid, why G$dfets 
 downe hi* threatnings con- \ 
 ditionally, 1 2 5 . \ 
 
 Children of God committing 4 ! 
 finne are not quits cut off, \ 
 1 3 7. 138. what they lofe 
 when they commit a finne, 
 ibid. I 
 
 Concupifcencew m not in man, \ 
 before the fall, 1 48." 
 
 Conj dn&ion threefold, 278.! 
 
 Creation was from the negati- J 
 on to the habite 7 4. nothing \ 
 can be an inflrument in ere- j 
 ation, 3 . (fr cation is not a j 
 miracle ,9 how the creatures j 
 were with God before ere a- \ 
 tion,6.GodU the onely canfe \ 
 in creation 9 ?. goodneffc it \ 
 firfl manifefied in creation, I 
 2. god U diftinguifbedfrom \ 
 the heathen gods by creation y \ 
 j. man hathfuperioritj over ) 
 all creatures, 2^1.12,2. Gods 
 wtfedome manifefied in cre- 
 ation, 128. God hath a two- 
 fold intention in creation, 
 201. 
 
 D 
 
 Delight what it is, 196. de- 
 light diver fly dtjlinguified, 
 Jp8. 1 99. twofold order 
 betwixt the delights and j 
 operations in beafis, 200. ! 
 
 Derire what it is, 189, it is j 
 
 fourefcld, 26c*defireJove, ! 
 
 and delight differ ', I 89. j 
 
 it is twofold, 1 90. 1 9 1. 200 j 
 
 (b) there \ 
 
The Tabic. 
 
 there u a threefold defire, 
 
 1 9*> I* Ch rt fi t ^ fre were % ' 
 de fires, fold • sA thing is de- 
 fer ed two waies, 191. no con- 
 trariety in Chrifis de fires, 
 J p 2. the defires of the rege- 
 nerate are moderate , T94. 
 remedies to cure finfull de- 
 fires, ip6i 
 Defpaire contrary to hope, 2 1 ^ 
 defperation is not a puniflo- 
 ment ,214, difference be- 
 tweene hatred and defpaire , 
 2 1 5. remedies a(rainfi de- 
 fpaire , 2lf f 2tJ 
 
 Determination threefold,\ 25, 
 
 Digamie twofold, 17. it is un- 
 law full, ibid. 
 
 Di^cls cannot create ,^ t what 
 the finne of the divelswas, 
 l%^.he loft three things by 
 his fall, ibid. 
 
 Divinitie ank morall philofo- 
 p hie differ, i$ . 
 
 Dominion twofold* 239. 
 
 Eare,I7. the excellency there- 
 of ibid, faith comes by the 
 eare y ig, 
 
 End more excellent than the 
 meanes.2^6. every thing is 
 carried to the proper end % 
 60. 
 Evill twofold, 41. 1 ro. 221. 
 Eyes^i 5 •their excellency, »b»d. 
 the eye hath no colour in it, 
 ibid, it hath five tunicles, 
 J<5. 
 
 Faculty, how it differeth from 
 a habit ^6. two principallfa- 
 CHltiesinthcfonle, ibid. 
 
 Feare hath mary branches, 
 1 44. what feare is,2iy, 
 Sundry forts of feare , i h id . 
 feare twofold, 220. 
 
 Formes different, 56. two 
 things required in a forme , 
 5 5 • the more excellent forme 
 the ft rifler conjunction fic\d. 
 
 Freedoflie is radically in the 
 will, 105. 
 
 Gifts twofold, 85. God gives 
 
 his gifts two waies, 322. 
 
 Glailc twofold, 77. 
 
 Glorification and transfigura- 
 tion differ ,3 p. how a man 
 may behold Gods glory, %y. 
 the glorified have a two- 
 foldob]cbl, 212 
 
 God communicates his good- 
 ncffe 3 j 4 Cjodh.ith five royalt 
 prerogatives , 5 , God, nature, 
 and art, differ in operations, 
 6- God made all thin 9 s in 
 me a fur e, number ef- weighty 
 I 2 the knowledge of God is 
 naturally inbred, 6y, the 
 fir ft principles of the know- 
 ledge of Gel and other 
 fcienv-es differ, ibid, we are 
 led to take up Cfod three 
 wayes, 72,73 .74. roe afcend 
 by 
 
The Table. 
 
 h degrees to take up God % \ 
 7%» we afcend by degrees 
 to fee him,j6. a twofold 
 knowledge in God t 12 1. God 
 of ens the heart, I 29. God 
 fleaftth mans works two 
 wates, I j 8.2 84. God is to be 
 loved onely for himfelfe, 
 1 64. 1 6 J. nothing to be lo- 
 ved above him,l6y. notes 
 to know the love of God, 
 17O.17L God the firfi ob- 
 ject of the minde, 6j. 
 
 Goodnefle is either imperfecl 
 *rperfe£l,l. goodneffe two- 
 j r old ,2.2$4.2 5 8. two con 
 ditions required to chiefe 
 goodneffe y I 99. 
 
 Grace taken divers waies^ 1 3 4.. 
 how grace concurres in mans 
 converfion, 1 lj. grace con- 
 fidered three waies, 133. 
 difference in receiving 
 grace „ 1 34.. there is but one 
 fort of grace 9 ibid. grace 
 ence recet lied cannot be lofi, 
 
 155- 
 H 
 
 Hand>20. the properties there- 
 of ibid. 
 
 Hatred what it £,183. God 
 cannot be the objetl of ha- 
 tred,\b\&* love and hatred 
 are oppofite, 185: twofold 
 hatred, I S^5*l 87* how farre 
 the regenerate hate finnc, 
 ihid.hatr ed,anger \and envy 
 differ f \%% .remedies to cure 
 
 hatred, 1 8p hatred and pre- 
 emption differ ,1 \ J. 
 Head, 1 4. the excellency there- 
 
 Heart the firft mov$r, 21, 
 
 the excellency thereof, ibid. 
 
 wherefore placed in the left 
 
 fide ,2 2, the fat of the heart, 
 
 25. 
 
 Hope, what it £,211. how it 
 differeth from defire, ibid. 
 hope conftdered as a natural 
 or theolooicallvertue. 112. 
 
 Iefuits plead for nature, 127. 
 they make a threefold know- 
 ledge in God, 120. they efta- 
 bltfb a threefold grace^x 27 . 
 our dtfjentfro them in mans 
 converfion* I 20, 1 3 1 , 1 3 2. 
 
 Ignorance diver fly diftingmfh- 
 ed, 82.102.T10 l8f. 
 
 Inj urie hath three things fol- 
 
 lowingit, 227. 
 
 Image of Gtd wherein it con- 
 fifis } 6 5 . a twofold image of 
 Cjod^ojvhercin man be ares 
 the image of God, 64. man 
 having Gods image all crea- 
 tures are fubjeft to him, 
 2 34. a twofold condition of 
 Gods image, 2j\j. it is taken 
 upfonre way es, 6$. 
 
 Jmmortalitie, how a thing is 
 faid to be immortall, 30 . 
 how Adams body was im- 
 mortall before the fall, 3 I . 
 reafons to prove the immor- 
 (b 2) tali tie 
 
The Table. 
 
 tdfitia of Adams body w-\ Love what it is,\6i.funnry 
 tnrally, gg. 34. 35.36.^4- I diftwfiions of love, I62 
 
 /«*/ to prove the immorta- 
 litie ofthe foule, 44. 4^ /^* 
 heathen knew of the Joules 
 immirtalitie, 49 
 
 Infinite thing how Apprchen- 
 ded,yo. a */"*£ M i*/W*f 
 two wayes,ibid.i9<; 
 
 Iuftice */><? >»^ excellent vcr- 
 t*re 9 1 
 
 Iuftification twofold ,137. §W 
 
 ftification, I 1 7. 
 
 K 
 
 1 KidncycsAreindfecret place, 
 
 Knowledge 0/ *&<r creatures 
 fiall evAmflt w the life to 
 come, 78, 7^. fulneffe of 
 knowledge twofold, 8o« 8 1 . 
 divers diftintlions of kn^w. 
 Ifdge y ibid.8i.8yt6 87. ^ 
 twofold atl of knowledge, 
 
 1*3. 104.165.] 66. things 
 Are loved two wayes, 164 
 I69. degrees of love, \66* J 
 the perpetuitie of love, 166. \ 
 Uveisan Afellion or deed, \ 
 ij$*a twofold caufe of loye t \ 
 ibid# //0W w<? are to love j 
 cur parents, ij6.lJJ. love] 
 defcends, 178. how farre An 
 unre generate mans love ex- 
 tends,} $ I. we fipuld love 
 our enemies ,ibid. true love 
 is one,iSl .remedies to cure \ 
 Jlnfuil love, ibid, j 
 
 Life contemplative preferred j 
 to the aclive,ij%* Alan\ 
 hath a threefold life, 222. J 
 O.60. the Atltve in feme ■. 
 cafe i s preferred, i%j. Mans \ 
 life eonjidered two wayes, 
 ibid.TP^rvf* thefetwo lives 
 Are compared, 2^9. <JMans 
 life refembled to fixe 
 things, 16 0,26 1 
 
 %^.how knowledge is in the Liver inch fed in a net, 1 $ 
 
 Angels And mans minde, % 5 
 a threefold knowledge in 
 Angels, ibid.a difference be- 
 twixt our knowledge And 
 the Angels, 9 x. 
 
 Libertienr*f<>/^io8. Impedi- 
 ments hindering the wiSs ti< 
 fort j, 115 
 
 Light, the greater it be, ob- 
 ft*rcsthfteffer 9 71 
 
 Lungs feated next the heart, \ 
 
 ibid. 
 
 M 
 
 MagiRi'ateSAHthoritie confifis 
 
 in four e things, 171* 
 
 Man a little world, 4T . he is 
 
 eonfidered three waies, 1^6» 
 
 the firfi part of mans fope- 
 
 rioritie over his children, 
 
 237. man diver fly c on fide - 
 
 red 7 2$Q. he fjAth a paffive 
 
 fewer to grace, 116. man 
 
 and wife one, 2 $8. 
 
 1 Marri- 
 
The Table. 
 
 Matrimony hath two parts %n 
 
 Members of the body placed 
 wifely iy.God,i$. t fa dip. 
 rence of the members, 14. 
 Middles are often t ho fen at 
 evill % 1 1 4.*// things are joy. 
 ned by middles, 19. things 
 are joy ned two wates, \ j 3. 
 we fee a thing by two mid- 
 dles,jp. there is 4 twofold 
 middle, 151.154. no mid- 
 dle betwixt vert Me and 
 vice. 2 y 3 . 
 
 Miracie,o-*7?f*'0H*7 not a mira- 
 cle,p. when a worke is a mi- 
 r act e, [bid. the refurreUion 
 is a miracle 3 ibid. two con- 
 ditions required in a mira- 
 cle,\ 1 8. mans conversion is 
 not a miracle. Up. 
 
 N 
 
 Nature taken five waies, 250 
 
 Neccffitie diver fly diftingui fl- 
 ed, 36.lop.i78, 
 Neighbour how to fa loved, 
 1 7 3 .in what cafes he is to be 
 preferred before our f elves, 
 380. we are not to love all 
 our neighbours alike, ijc. In 
 what cajes we are to prefer re 
 •nr felves to our neigh- 
 bours, 174 175. 
 
 Nothing, m^» divers waies, 
 4 made of nothings 6« 
 
 O 
 
 Oppofition twofold. 18 5, 2 14. 
 
 Order twofold in difcipline,yi . 
 
 Originall righteoufneffe -was 
 notffifcrnnturah to Adam, 
 
 749. but tt*t*rall,2jo. re a- 
 
 fens to prove that it wot na- 
 t trail ,2 5 I . to make it fu- 
 pernaturall, draweth many 
 err ours with it, 2* % 
 
 P y 
 
 PaiTion ,-vhat it is, 1 jp. 14©. 
 whatfeate they have in the 
 foule,\bid. they are moved 
 by the underftandingfibid. 
 finely reafon fubdues the 
 pajjions ,141. they have a 
 threefold motion, ibid, they 
 are onely mthc concupifci- 
 ble and irafcible faculties, 
 142. their number is in the 
 divers resells of good and 
 e vil I, [bid. the divifionofthe j 
 paffiens, 1 4 3 . where the paf- j 
 fions are united, 1 44. £i&ft 
 tocke our pajfons, 1 4 5. 
 what paffions he tooke , ibid. 
 how they were ruled in 
 Chrifb,\^6. no contrarietie 
 amongji his paffions, 148. 
 y*hat contradiction arifeth 
 in our paffi 9ns, ibid, it is a 
 fearefull thing to bee given j 
 over tothem,l/\g. how the ' 
 Aferalifls cure the paffions, : 
 l$).the Stoickes roote out j 
 all paffions A^f our e vaies \ 
 Chrifl cureth the pafsions, 
 I59, 160, itfi. how far the 
 godly are renewed in their 
 pafsions. 1 48. 
 
 Per feci ion diver fly diftingui- 
 fied. 66.186. 
 
 Phiiolophie, twofold. 95. 
 Y>Q\yg3Xxntisunla9i>full> g.i>o. 
 (b 3) Power 
 
The Table. 
 
 Power diver Jljr di fling uifhed, 
 
 n<5. 240,241. 
 
 Poverty twrfold. 245. 
 
 Proportion 6/p^<^£,> when 
 
 true. 121. 
 
 R 
 
 Recom pence fourefold. 22$. 
 
 Reafon hath a twofoldatl.Sq, 
 
 Refiftance diver fly diftingui- 
 
 Jhed M • J M34. 
 
 Renouncing of things twofold 
 
 Hi- 
 
 Refurreclipn a miracle . 1 o. 
 
 Rib, what is meant by the fift 
 rib % 24. the rib taken out of 
 Adams fide, ho fuperfiuous 
 thing, 266. tt was one of his 
 ordinary ribs ,ibid. how this 
 rib became a woman, l6y. 
 what matter was added to 
 it. ibid. 
 
 Right to a thing diver fly di- 
 
 ftinguifhed, 241, 242,244. 
 
 what right Chrifi had to the 
 
 creatures, 241,242. 
 
 S 
 
 Sadneffe-Airi many branches. 
 144. 
 
 Sciences, how found out, 71. 
 the firfi principles of fci- 
 ences are not inbred. 68. 
 
 Seeing, three things required 
 for it , 79. wee fee three 
 wayes. 7$. 
 
 Senfcs,f£<? common fen fe diffe- 
 rcth from the particular 
 fenfes, 27. wherein the five 
 Jcxfes agree , 28. wherein 
 they differ , ibid, which is 
 the mo ft excellent fenfe, ip, 
 
 $o*w hereunto they are corn- 
 ered, ibid. 
 
 Similitude twofold, 6\. one 
 thing hath a fmilitude to 
 another two wayes, ibid.*> 
 differ eth from an image, 6$. 
 fimilitude a great caufe of 
 love m MS* 
 
 Sctv'Azfubjettion , 236. five 
 forts offervants, ibii. it is 
 contrary to the firfi eft ate. 
 
 Sinne in a countrey fourefold, 
 274, Cod doth three things 
 tofinners. 276. 
 
 Sin, three things follow (inne, 
 35. how it ts m the under* 
 ftanding, 101. a manfinnes 
 two wayes , 102. ioow the 
 worses of the gentiles are 
 finne. 1 5 7. 
 
 Soule hath three faculties, 34. 
 how they differ ,52. the ri* 
 fing of the body doth perf eft 
 the glory of the foule, 3 j , 
 how the foule of man diffe* 
 r eth from the life of beafts, 
 42 ctrfrom all other things, 
 4 % the foule hath a twofold 
 hfc, 50. how the foule ts in 
 the body, 53. the foule can- 
 not animate two bodies^ f 4. 
 what middle the foule k$e- 
 feth, 57. our foul es and the 
 Angels differ, ibid, the foule 
 hath adiverfe operation in 
 the body , ibid, three things 
 proper to the foule. l$9* 
 
 Spirits, that there are intelle- 
 cluallfpirits. 5 1 . 
 
The Tabic. 
 
 Tbeologtc differ eth fir em other 
 
 fciences, i o. 
 
 Tongue, the properties there- 
 
 °f- IP 
 
 Trurh, three things concur re 
 
 that a man may fpeake a 
 
 truth. 24. 
 
 Vcrtues moraU unci theologi- 
 c all differ, j^a, 
 
 Vcrtuc twofold. 2 83 . 
 
 Virginitie is not a vert He ,282. 
 The Papifts make three 
 crownes for Virgins , Mar- 
 tyrs ,+.ndDoVtors of the pee- 
 pt'- ' 28$. 
 
 Vifage the bewrayer of the 
 mindc. 27. 
 
 Vnderilanding twofold , 6j, 
 I 97. twofold aft of the un- 
 derstanding, pp. ftnnehow 
 in the under ft anding. 101% 
 
 Vniverfa.I twofold. 70. 
 
 Vfe of the creatures twofold^ 
 7 $9- 240. to give to ufe t 
 andinufe differ, ibid, the 
 tife of a thing manifold, ibid. 
 
 W 
 Will, three properties thereof, 
 £7. it follow eth the /aft de- 
 
 termination ofreafon, ibid 
 why fhmetimes it doth not 
 follow the underftanding , 
 p8. the wiR and underftan- 
 ding are reci pro cant in atli* 
 on, ibid, whether wee will a 
 thing, or under ft and it ftrft^ 
 1 00. how the will follow eth 
 the laft determination of 
 reafon, 1 03* the underftan- 
 ding is net the caufe of the 
 wils liberty , 105* it hath a 
 twofold liberty. \ c 8 . the ef- 
 fentiall property of the will, 
 1 1 3 . what determinates the 
 will, 1 1 x. two things con/i- \ 
 dered in the will, 115,114. 
 it u not the caufe of our pre- 
 deft mat ion, 122.4 man wils 
 a thing two wayss, T3 I. the 
 will hath a threefold moti • 
 en, ib. it u con ft dered three 
 wayes, 133. it hath neede of 
 two things. 7 pj 
 
 Woman made out of the man, 
 
 264. why made of the rib. 
 
 .266. 
 
 Woman helpes her husband in 
 three thin vs. "2 78. 
 
 World cenfidered two wayes. 
 7. there fhotild not bee too 
 great inejuality between man 
 and wife in marriage. 2*1$. 
 
 1. Cor. x?. 49. 
 
 tAs we have borne the image of the earthly Adam,/*,/^/ 
 we beare the image of the heavenly Adam* 
 
THE 
 
 PORTR.AITVR.E 
 
 of the Image ofG o d in M a n, 
 
 in his Creation^Reftauration^ 
 
 and Glorification. 
 
 O D, who iwttcth in* Light i*- 
 tccefiiblc, i Tim.6. 1 6. commu- 
 nicates his goodncflfc to his 
 creatures freely. 
 
 Every good thing commu- 
 nicates it felfe to another: the 
 Suane among the Planets com- 
 municates Heat and Light- it i 
 communicats Heat to all, and j 
 Light to many creatures, but yet the Heat is hurtful! 
 to fome. So juftice amongft vertues is the moft excel- 
 lent vertue,and communicates it felfe to all Societies, 
 and no Socktie could fubfift without it, not Robbers 
 and TheevesjunlefTefemekmdof juftice wercamongft 
 them: for if one Should take all, the Sodetie would 
 foone diffolve Juftice communicates not her felfe per- 
 fetfly to this Societie f for in thisfort of Societie there 
 is great injuftice:but'God communicates his good- 
 B neffe 
 
 (propofition. 
 
 ffluftration. 
 
 Duplex Bonxtoi itnptt* 
 fc&4 & perfiffd. 
 
 Pro.29,2&a 
 
Oftbegoddnejfe of God. 
 
 Prop, 
 lllufi. 
 
 Duplex BmtatftnttA 
 
 &> dtfcrfa. 
 
 <Prof 
 JBhJI.. 
 
 <Prof: 
 IttuftM 
 
 neffe to all his Creatures in a perfefl meafure, fit for 
 their conditioned is hurtful! to none, 
 
 God communicates his goodndTe to his Creatures 
 fundry wayes^by divers degrees and per fedions. 
 
 Tofomehe gives Being onely. to fomehee gives 
 Senfe, and to fome Reafon 5 to iome he gives fuch a 
 Matter and fuch a Forme, 1 C0r.15.39. A8fl?(b is mt 
 the fimeflijb^ but there is 'MsJchdcffiefb 0/ mtn^nother 
 of bezfts ^ani nn$ther of ffke$ 9 and another $f birds : there 
 are CeleJUaShdies jtnd Terrefiriall bodies. A man when 
 he conceives a thing in his mindc, he hath a fimple con- 
 ception of it, yet to make his hearers take it up the 
 better,he utters it by fundry words. So that which is one 
 in God,is communicated diver fly unto the creatures, 
 as not being all capable of alike goodnefTe^although he 
 communicate not his g©odncffe to all his creatures 
 inalikedegree,yet all are partakers of his goodnefTe. 
 God in comunicating his goodncs with the creatures, 
 intends onely his ownc glory , and to (hew his goodiaes. 
 Other creatures ,who workc but imperfeftly, worke 
 for their ©wne cemnaoditie and profit, Ealef6q. All 
 the trayell of&manjtfir hu mouth. But God made all 
 things not for his profit, buttofhewhis goodnefTe to 
 the creatures % therefore his goodnefle is fpecially and 
 firftfeene in the creation, waichis Gods firftraanife- 
 ftationofhimfelfe. 
 
 Chap. I. 
 
 Of the Cre*ti$K in Gener&B. 
 
 Od by his goodnefTe is the folc and onely caufe ©f 
 creation. 
 In all other of Godsworkes hee ufeth meaaes as 
 
 G 
 
 in generation, corruption, diminution : in thcfe 3 
 hee is not the fimple and fole caufe 5 but in cre;j- 
 
 tionV 
 
Of the Creation ingeneraU* 
 
 tion he is the oaely caufe,and ufcth no meanes. Dew eft 
 cAufafimfUciter in cr cat tone, At efendi in hoc in ali/s : God 
 is the onelyfimple cAufein creation j hut in his other workes, 
 hee U onelj the caufe of being this or tkAt. 
 
 God is the fir ft caufe,and being is the firft effedl ^ but 
 nothing can intervene betwixt the firft caufe and the 
 firfteffe<3$ and therefore there can be no inftrumen- 
 tall caufe in the creation- if any thing ftiould intervene 
 betwixt the firft caufe and the firft effe#, it fhould be 
 Nonens^ that which is nothing: But an inftrument can- 
 not be Non ens ; therefore no inftrument can intervene 
 bctweene the firft caufe and the firft effeft. 
 
 God is the onely caufe of creation •, therefore the 
 Angels can be no inftruraents in creation, farre leflc 
 can they create a thing. Auguftine faith, VAmones non 
 pojfuntquicquam crenre^fed creata Jpecic tenus mutare^ 
 The Sptrits can ereAU nothing^ hut they may change in 
 fbew the things that are alreAdy created. Secondly, the 
 Angels may haften the produ&ion of things, but 
 not in an inftant,as God made Adam a perfect man in 
 aninftant, and Aarons Rod to budde And to hting forth 
 almonds in an inftant, Num. 17. becaufe it was a Creati- 
 on and a Miracle. Thirdly, as they can haften nature, 
 fo they can bringaccidentsinto nature: for if Jacob by 
 laying peeled rods before tfaefheepe, made them to f 
 conceive fpccklcdLambs,(?<7*. 3 0,3 7. muchmore can ! 
 an Angel worke fuch things in nature. Auguftine in his 
 booke called the citie ofGod y giveth an example of this; 
 the Oxe which they worfoippedinEgj// was marked 
 with many divers fpots;whea he dyed, how could they 
 finde another marked after the fame manner} Aaguftve 
 anfwers,thatthe divcllreprefentedto the Cow ingen. j 
 dring, a Ball with the like markes, and fo the Cow | 
 brough forth the like. And thus the divell conrinued I 
 Idolatry in Egypt .Hers we fee how they can bring acci - f 
 B 2 dents 
 
 DupUx CdufdtPmplUl- 
 ttri?e]Jend'$\nh9e+ 
 
 lSn/1.2: 
 
 Inter pr'mtm Ctufdm & 
 prtmumlffeaummhii 
 *»terve*it Tbm.contr* 
 
 Gcnttfett 
 
 Confeq 
 
 w/equence, 
 I. 
 
4 
 
 Of the Qeation in General!. 
 
 Conference. 
 
 <Proj>. 
 llluft. 
 
 NfhUtfltt*£4tlvum, 
 
 
 &uj in enatinepro* 
 cefttt a ntgatune ad hd* 
 bitptm; a fotaltp/fias 
 i$me ad hakitum^ 0*} 
 5 apart idlt frtyafjonead 
 kahtttim* 
 
 dents into nature, but the Devils could net create the 
 Oxe of ££)>/*, 
 
 God onely creates : this diftiaguifhetfa him from the 
 heathen God, and /A* vanities of the Gentile. ler. io.n. 
 So (halt thou fay to them, Cm fed be the gods that made not 
 heaven And earth. This verfe is fet dowoe iq the 
 Chaldee tongue, whereas all the reft of the prophe- 
 cieisfetdowneinthe Hebrew tongue: why did the 
 Lord this? t© this effeft, that when the Icwes fliould 
 go into Bahylon^nd there (hould be folicitcd to worfhip 
 their Idols, theyfhould have this verfe 'ready in their 
 owne hnguage^Curfedhe your gods, fir they made neither 
 heaven ner earth. 
 
 God created the world of nothing.. 
 
 Nothing is taken fundry way es in the Scriptures : firft 
 privatively^siCor.8.^.znldel is nothing fhat is,it hath 
 no Divinity in it ; it is nofbing frivatively y here, but not 
 negatively fox it is of wood ©r ftone. So i C0r.jj9.Cir~ 
 cumcifion is nothing ,that is, it hath no efficacy in it after 
 the abolifhing of it, yet it is ritotfimply nothing , for it is 
 the cutting of the foreskin. Secondly,a thing is nothing 
 in comparifon^ one thing being compared with another 
 ©f greater excellencie. Efai A 0.All themrld u nothing le*- 
 fere him 5 that is^all the world is nothings being compa- 
 red with God. Thirdly ,a thing is nothing negatively ©r 
 (imply. Mar he 1 1 . 1 $.There was no fruit upon thejigge-tree. 
 When we fay that God made the world of nothing^ it is* 
 .not meant of nothingprivativcly or in comparifon^moi 
 nothing negatively and (imply. Rom. 4. Hee caXethupon 
 things that Are not as though they were. 
 
 He proceeded in the Creation from the negation to the 
 halite^ when hee made the world of nothing (imply^ fe- 
 condly, from a totall privation to the habite^ when hee 
 made light to fbineouto] ' darkeneffe. 2 Cor. ^6. thirdly, 
 from apartiall privation to the habit; when fie made the 
 day to fucceed to the night, God 
 
 *m*m 
 
Of the Creation tngeneraU. 
 
 Wuft. 
 
 God hath fundryRoyail prerogatives which onely 
 belong to himfelfe. 
 
 ErftGodcaa create a thing of nothing; therefore 
 theMagitiansof£g;/tf, who in (hew had many things, 
 yet could not triaely make the bafeft creeping things^ Ex. 
 8.18. Secondly 3 it is Gods prerogative to turne a thing 
 to nothing 5 for there is as great a vaftnefie of motion 
 from that which is ,*to that which is not,as is from that 
 which is aot, to that which is. A man may diffoluea 
 body int© duft by burning it,but he cannot firoply turne 
 it to nothing, for onely God by his power muft doe 
 this 5 AnrAbiUtio eft fnftr actio Divini influxes , a thing 
 is turned to nothing, when Godwithdraweshisiaftu- 
 
 ence from it. Thirdly, it is God thatcaninamoment 
 without naturall preparation turne one fubftance into 
 another, at water into wine John* 2 .and Lots wife into apil- 
 ler effalt, Gen. 19, therefore the Divell when he would 
 talced proofc of Chrift whether hee was God or not, 
 bids him change fiones into brcad> Mat. 4, Fourthly , it is 
 Gods prerogativc,onely to adde formes to things, man 
 cannot (imply invent a formc,but compofe^addejor di- 
 minifh from that which hee hath feene already < a man 
 canmakeamountaincofgold> becaufe hee hath feene 
 both a mountaine andgold 5 fo he can make Dagon halfe 
 man,and halfe fifh,becaufe he hath feene both Sfa and a 
 man before,but he cannot fimply invent aforme.Fiftly, 
 it is Ged that onely can puc life into the creatures. Sixt- 
 Iy,to preferve and guide them continually . 
 
 Hccwhoneedeth moft helpestohisworke, isthe 
 rnoft impcrfe& worker. There are three fpeciall wor- 
 kers considered in their place and degree; Art , Nature y 
 and God: Aft necdeth many helpes,iVA/*r<necdcrh few, 
 but God none, for his working depends upon nothing, 
 and he prefuppofeth nothing to worke upon. The per- 
 fection of jms t© imitate natare y the perfection otna- 
 B ? ***** 
 
 ente Ad wn en$ y ttt a 
 n omenta stttm* 
 
 So/iui Dei efi create de 
 mhi 9> concert ere tn 
 
 oih^um, travsfem. are. 
 didere ftrmss rebtn, yt 
 VificAre 3 (? con/etyare, 
 
 JRhJI.2. 
 
 tijrt+2Tdtt#*iV 
 
 rlnrur* 
 
 Eft agtns indtfriens. 
 
6 
 
 Of the Qreation in General!. 
 
 Mujl.f. 
 
 lx inhahtlif^jeSo* 
 
 CreAth in mdtertfjtd 
 nan ex materia* 
 
 Ejfi'm judtattfijdetl*, 
 
 reale t 
 
 \ ture h is to imitate GW in his firft creation, when Art fa- 
 \ generates from nature . then (he is afhamed 5 and when 
 mtnre degenerates from the firfl: creation, {he bringeth 
 forth but menders. 
 
 The tradefraan when he worketh, hemuft have mat- 
 ter to worke upon, and his patterne before him 5 eur 
 oainde when it worketh , hath not need of matter to 
 worke upori,but of a forme$ but God when he worketh 
 necdeth neither matter to worke upon, norpatteraet© 
 worke by* 
 
 God when he raadethc world of nothing. Firft, hee 
 made it of nothing Jimp lj. Secondly ofafubjed that 
 had no bxbilitie to produce , as when hec made the plants 
 out of the earth,there was no more power in the earth 
 at the firft to produce thefe plants ,than there was in the 
 rocke to give water, ExoL 2 7. Thirdly he created man 
 out ©fa fubjeft that had no h Ability to produce the matter ^ 
 and of nothing (imply touching the forme, as he made 
 bis body out of the earth, which had no difpofition in 
 itfor making of the body $ fohce created the fouleof 
 nothing, which is the forme of the body, he produced 
 the foule of beafts, both in the body, and of the body. 
 
 He made the world of nothig, E X, hie non notat ma- 
 te? -Urn fed ordiuem. OY.fignifetb not here any matter , hut 
 order one ly. 
 
 How were the creatures with God before the 
 
 creation. 
 
 Anfw. The creatures are fayd to be three manner of 
 way es. Firft,ia the caufe,as the Rofe in winter is in the 
 root, although it bee not fprcd. Secondly, when they 
 are in the mind by reprefentation. Thirdly, when they 
 havearcallexiftence. The creatures were with God 
 before their creation, as in the caufe, fo they were with 
 God in his underftanding before the creatioa 5 and of 
 this fort oUeingpavid fpcaketh, Pfal. 1 39. 16. faying, 
 
 Thine 
 
Of the Creation in GtnertM. 
 
 Thine eyes did fee myfubfianceyet being imperfect , and in 
 thy beoke all my members were written, which in continu- 
 ance werefaJhioned i when as yet there were none of them . 
 but the creatures had not a rcall exigence with God, as 
 after when they were created. The creatures ^eminent er 
 funt in D'eo> they are by way ©f excelleacy in God, but 
 in themfelves they have a finite being. 
 
 Ged is the exemplar of all things. 
 
 The creatures are but as the fhaddow to the bcdy,or 
 as the reflex of the glaffe prefently vaoi&eth when the 
 face is turned away; So when God turneth away his 
 face from the creatures, they perifh and turne to no- 
 thing, Pfal. 104, 2p. They dye and returne to their dufi. 
 God in the creation created fome things actually, other 
 things potentially % in their firft principles 5 as Hony, 
 Wine, Oyle, Balme ,and fuch, 
 
 God in the creation kept this order; in the univerfc, 
 he proceeded from the imperf e<3 to the perfed, as the 
 Elements were firft created,and then the things made of 
 the Elements $ the things without life; before things 
 withlife;andofthingswithlife,hemade man laft, as 
 moft perfeft; but in particular things, heepioceed- 
 cd from the more pcrfecft, to the more impcrfeft ; as 
 firft he made the trees,and then he made the feede 5 fo 
 he made the Woman after the Man, as more imperfect 
 and paffive. 
 
 gueft .Whether could God have made the world bet- 
 ter than he made it X 
 
 Anfw. The world is confidered either in refpeft-of the 
 whole,or in refped of the parts JnrefpeS of the whole, 
 the world is perfe&>both in refpeci of degrees and parts: 
 but refpc#ing the pat ts feverally,the world was not per- 
 fe^in-refpe<ftof^egr^5,for God by his power might 
 have made particular things better than they were.This 
 the Scripture (heweth us,(j^.i.whenitfaith,Tto<f^-. 
 B4 ry 
 
 JProp. 
 
 The order of tke Cres 
 ation. 
 
 Prtgrtfas al imperfects 
 AJ.peifc8a in $»ty>er/t 
 erea*hnei <*/ tniarttcu- 
 Ur'tum creatione aperz 
 fittis ad minus per\eft*< 
 
 Duplex perfetfio, gtA. 
 dtiHm^ p<trtittm» 
 
Of the Creation in Generall 
 
 TMm.f4rt.trw $uefl, 
 
 i1.art..6.Efe*na § 
 yufyue 5 ret ccnfftit in 
 
 rot eft aM Set aetrahu 
 Vktitaturdeft intexfa 
 tutpttenti* m hifota 
 nm eft <reatio» 
 
 ry dayes VPorke was good, but when it fpeakes of all toge- 
 ther, it fayes, They were very good «, Propter ordtnem 
 univerfi^ hac ejl vlttma & nobilifomaprofefiio in rebu$± 
 This is the la ft and mofl excellent perfection oft he creatures^ 
 and this could n©t be made better.In a Campe 5 there arc 
 Captaines,S©uldicrs 3 anda Generally Souldierconfi- 
 dered by himfclfc, might be in abetter place than he is 
 in . for it were better for him that he were a Captaine, 
 But confider him with the whole Campe, which con- 
 fifts as well of inferior members as fujaerior, it is better 
 for him to be a Souldier.S© confider the feveral! works 
 of God by thcmfelves, they might have beene made 
 better 5 but confider them with the whole, they 
 could not have beene made better, Confider 
 Chrifts humane nature by it felfe, it had beene 
 better if it had not beene paiTible- but confider it 
 in order to our redemption, it was better that his 
 body was made paffiblc, and fo could not have beene 
 made better, becaufeit was better for the curing of our 
 miferie,that his body fhould bcmonall and pafible.Se- 
 condly,it may be anfwcred,God could have made thefc 
 things which he made better accidentally, but not ejfenti- 
 ally y becaufe he could have made Manor Angellwith 
 more excellent gifts than he made them with: but hee 
 could not make them in effent better than they were. 
 Thirdly ,it isanfwered, by others : that God could not 
 make the world with more wifedome, or after a better 
 manner than he made it^but refpe&ing the things which 
 were made^he could have made them better, Adoptimii 
 mnpartinet vt (f tima facial , fed vt optime (fyfummapo- 
 ttnua (jrfapkntia^ It belongs not to the chiefs good jto make 
 things good in the high eft meafure cf goodnejfe, but by hti 
 power and wifedome onely to make them good. 
 
 Quefl. Whether are Miracles a Creation er not. 
 
 Afifw. Where Nature is cnely enlarged or hiadred • 
 
 they 
 
Of the Creation in General!. 
 
 they arc not called a Creation,but a Miracle.-but where 
 the things are fuddenly brought forth, or the EfTentiall 
 formes multiplyed./here is a Creation as well as a Mi- 
 rac!e.Example of the firft,when Nature is oncly esten- 
 ded 5 it is not a Creation but a Miracle^as w hen the eye of 
 Stephen faw to the third heaven 3 Chrift ftandingat the 
 right hand of Go^Acl.-j. er when Sara that was barren 
 conceived,<j*#.2 1 . or when the Sonne went backe ten 
 degrces 3 E/*,38. or whenitftandethftill,/0/Zuo. thefe 
 are Miracles, but not a Creation. But when the Virgin 
 Mary conceiveth, and bearetha Sonne, here is both a 
 Miracle 3 and a Crcation.lt was a Miracle becaufe a Vir- 
 gin brought forch a Son >and yet remained ftill a Virgin. 
 It was a Creation ^becaufe fliee conceived a child with- 
 out a naturall meanes* Rejpeffucaufe efficient is mnmate- 
 rUJnrefpett of the efficient., and not of the material! caufe : 
 Shee knew no man,fbr the holy Ghoft over-fhadowed 
 her,£#£.i. Manna madeforthc fuftentationof the/fra- 
 iites i is both a Miracle and a Creation^*, i 6.2 2. In rc- 
 fpeft of the place fr©m whence it comraeth(from Hea- 
 ven)it is a Miracle- in refpeft of the quantitie that there 
 fell fo much to feede fo many hundreth thoufand peo- 
 ple,, it was a Creati@n,In the tafte it was fweet like ho- 
 ney,a Miracle 5 in the colour trafparenr, a Miracle ; in a 
 quality that theheate of the Sun melted it 5 andtheheate 
 of the fire bak'c it 3 a Miracle • but that there fell double 
 of it on the evening before the Sabbath^both a Greati. 
 on and a Miracle.-that it fell not upon the Sabbath d ay 5 
 a Miracle , that it corrupted when it was gathered con- 
 trary tothecommandof God,a'Miracle;thatit fell one- 
 ly about the Campe of /yW,and in no place, elfea Mi- 
 racle; thatitlaftcdtilltheycametoC^^^a Miracle - 
 that it was prefer ved forfo many hundred yeares in the 
 golden pot^aMaricle. 
 
 ~ Quefi. Whether flialhheRefui region of the Body 
 be a Creation or not. Baft/ ' 
 
IO 
 
 Of the Creation of Mm. 
 
 Irjepjftjadc&farieufeu 
 
 Crcatio ex nihilo 3 fegene- 
 
 DoBrim* 
 
 Dlflert theslegia ah m* 
 ma al&ftientiju 
 
 &*/z/anfwers 3 thatit is acreatioa.&hc fhewes that there 
 are three forts of Creations the firft, when a thing is 
 made of nothing 5 as in the firft Creation, The fecond, 
 when a thi^g of evill is nude good; as in regeaeration, 
 PfilT$s±&re4tezffmsanewbcArt. The third, when the 
 bodies (hall bcraifed out of the duft 3 at the refijrre&ion: 
 the firft is called ykviw, and the rcfurrc&ion is called 
 r vAKttfm$, or afiew creation, Mtftb. i?«3 # oh<u-* t* . x$ 
 
 Chap. I b 
 
 Of the Creation of Mm. 
 \JTOyfesm the firft of Genefis brings in God making 
 J-V-* man .Hence we iear flea difference betwixt Divi- 
 nitie and all other fciences: for although all other fci- 
 ences be bufied about man 5 as Phyfak, for the health 
 of his body 5 Ethkkes, for his civillconverfation,&c. 
 Yet none of them leads him to the convcrfation of his 
 Maker,but Divinitie, till Moyfescomz in and fhew this, 
 The Amtmifl willdefcribe every member of his bo- 
 die, but never fpeakeof his Maker. Here we fee the 
 prophaneneffe of man, forhemaketh leflc account of 
 this fciencethanof any other; he accounts more of the 
 painter that-paints him, ©r of the taylcr that makes his 
 cloathes,thaa of him that flieweth him who made him. 
 Laertim writes of one Crates who beftowed his goods 
 very foolifhly,for he gave to his flatterer ten talents,to 
 his whore a talent,to his cook ten Mna's/ his Pfcy fitian 
 aDrachme^to his Philofopher three halfe penny's, to 
 his Counfellor, Fumum^SmoAh ^ ia effe&,mennow 
 count bafelieft of the moft worthieft fciences • butlet 
 men paint thee, dreffe thee,curethee,as they pleafc 5 if 
 Mofcs come not ia 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 
 
Of the Creation of Man. 
 
 ii 
 
 lofophers attended acthegatcs of rich men,& rich men 
 attended not at thegates of Philopbers?he anfivcr'djBe- 
 caufe the Philofophersknew what they flood in need of, 
 but the rich men knew not what need they had of Phi- 
 lofophie.So if men knew how m»ch they flood in need 
 of Divinitie,to leade them to their Creator , they would 
 make more of them that leade them to this knowledge. 
 Divinitie pafTeth ferthe moft part from the material! 
 andformticaufe, and thinketh upon the Efficient ztx&fi- 
 tsiljche firft and the laft caufe 3 and fo while other fcien- 
 ces are eyther plunged in the baf eoeffe of the mattcr,or 
 curioufly fearching into the formes of things (which can 
 hardly be knownc) the Divine is carried backe to the 
 c@ntemplation of the firft caufc, 1© etermtie^ and to the 
 laft caufe in eterniiie^ which are the onely comfortable 
 meditations. 
 
 
 HAP. 
 
 III. 
 
 Of.M&nsBtdy. 
 
 THe body of man was created of the earth. 
 The Philofophers fay, in refpe&of the fubftancc 
 of the bodie, it confifts moft of earth and water, but in 
 refpeft of vertue and efficacie,it confifts more of moyft 
 andheate^thanofcoldanddry^hatis, it confifts more 
 of fire and ayre,than of earth and water, and fo the bo- 
 dy is kept in equall tempcrature,in the operation of the 
 elcmentarie qualities. 
 
 God made all things in weight, number v and meafure 
 wifd. 1 1. 1 yjn weight f hat the earth and water fhould be 
 heavieft in fubftance,and that theayre and fire fhould be 
 UghtcR J* number that a little fire ftioald have, a great 
 efficacieand power 5 as a great quantitie of earth./* w«- 
 fare that they might kecpe a proportionable amongft 
 thcmlelves, if this harmonic be broken, it bringeth de- 
 ftruflio of the body ,as if the heat prevaile then it bring- 
 eth 
 
 Prof} 
 
 iiiuji.i: 
 
 im< 
 
 2, 
 
 OrnnidepetAtut tfiDec 
 minus in ponder* <>»nmcrC} 
 
 ft menjurt* 
 
12 
 
 Of Mam "Body. 
 
 Prop* 
 lllufl. 
 
 eth feavcrs, if the cold prevaile then it bringetb lethar- 
 gies^if the moyft prevaile then it bringeth Hydropfies : 
 fo that the extreamc qualities (according to the fituati- 
 ©n of the Elements)heat and cold , muft be temperate 
 by the middle qualities of the middle Elcmcnts,cnoy ft 
 and dry. 
 
 It is to b&marked, how God hath fliowen his wife- 
 dome ia creation : Firft in placing man here below up- 
 on earth who had an earthly body. Secondly ,his pow- 
 er, when he fhall place the fame bedy,(when it fhall be 
 made zfpiritUiU Body^ in the heavens to dwell there. 
 Thirdl^f his juftice in thrufting the bad angels, who 
 are fpints,downc te the lower hells, who were created 
 to enjoy the Heavens it they had flood in innocencie. 
 
 God created the Body of man of the duft of the earth, 
 that it might be matter to humble him. 
 
 When/frr^gaven©tglorytoGod 3 ^#.i2.2 3.T6e 
 Text faithjthat he wot eaten with vermine^ in the Syriack 
 it is 5 He Wds made a ft die for wormes. Since the fall, the 
 body is nothing but a ftable for wormes, and food for 
 them : and the Hefoewes marke, that the flefii of man is 
 czlkd^Lecham^BreadJohao.^^. Becaufc now it is in- 
 deed bread and food for the wermes. 
 
 Out ofa bafe matter God made an excellent fliape of 
 man. 
 
 PfaL 1 3 9. 1 5.fl5>?* wonderfully haft thou made me helcw in 
 my mothers wombe: A fpecc h borrowed from thofe who 
 woikQyOpw Pkrygionicum^pbrjgian or Arras mrke.Thc 
 body of man is a peeceof curious Tapeftry or Arras. 
 workjConfifting ofskin,banes 5 mufcle$,and finewes. 
 
 The exccllencicof chebooy of map. when he was firft 
 created, may be fhe wen by the excellent gifts w ch have 
 beene found in the bodies of men fince the fall 5 as one 
 finding the length of Hercules foote, gathered by it, the 
 proportion of his whole body ; So may wee by the 
 
 reliques 
 
 jihem&a&.Sdltmto, 
 
 Prop. 
 
 lttujl.i. 
 
 Rt*l»kamtif i metd} hi? A 
 ab acHptflorib/is, 
 
 2. 
 
QJMans<Body. 
 
 H 
 
 reliques found in finfull man, gather what a goodly 
 thing the body of man had beene before the fall. As 
 the complexion of J>avid^ i Sam. 1 6. 1 2 .The fwectneffe 
 of Ha^ael who was fwift as a roe, 2 Sam. 2. The beauty 
 of Ahfokn^ in whom there was not a blemiih from top 
 tozoc 9 2 Sam. \q. All which being joyned together 
 would make a moft rare man ; and if the aairaculous 
 wine changed by Chrift,/^.*. at the marriage m cam 
 of Gable exceeded fane the naturall Wine s how much 
 more did the body of man in the firft creation exceede 
 our bodies now • 
 
 The members of the body of man, are applyed to o- 
 ther creatures, as the Bead offficesfian^ Rettes tritici, 
 the Kidney es of the wheats J)eut. 3 2 . the Heart of the earth, 
 Mdtth.12.40. thcLiffe$ftheJea^Heb.ii.l2 9 the month 
 of thejwordyii. 34. and iuch like s all which (hew the 
 excellencie of mansbody.' 
 
 The meafures of every thing are taken fromthebody 
 of man-as the Inchjfoe Fott t thc Palme and the Cubit. 
 Thereare fundry membersin thebody ot man which 
 Godafcribes tohimfelfcas the Head, the Heart 7 the 
 Eares y xkt Feete^xo expreflTe his attributes to us. 
 
 God hath made the body of man a Temple for hira- 
 felfetodwellin, andthe Sonne of God hath aflfumed 
 thebodyofmaninoneperfonto his God head«,adig- 
 nitie w ch the Asgels are not called unto,& after the ma- 
 king of man he left nothing 5 but to make himfelfe man. 
 God hath placed wifely the members in the body. 
 There are fome members that are called Raiicali mem- 
 bers^ the liver ^ the heart ^ndthc brai^Sc -in thefe,the 
 Lord hath placed the Mturaltjvit all -and dmmalljpirits* 
 thefefpirits are carried bytixzVems^drieriajkNervesi 
 the reives carry the vitall pr its from the Liver; the 
 Arterieicmy the natural! fpirits fi*«m the Heart 5 and 
 the Serves carry the ammall fyirtts from the Brame. 
 
 There 
 
 <Prof, 
 
 iiiuji.i: 
 
 Mtmbrarad$taU>i* 
 
 Officially 
 
U 
 
 Of Mans Body. 
 
 There arc other merabers,which are fer ving members; 
 as the Hdnd$,Feetejm& fuch. 
 
 The members of the body helpe one another , the fu- 
 periour rule the inferiour • as the eyes, the whole bo- 
 dy ; againc, the inferiour lupport and uphold the fupe- 
 rior 5 zsriazfeetey the Legges^ and Th/ghes fupport the 
 whole body. 
 
 The middle members of the body defend the body, 
 and provide things neceflfary for it ; as wee fee in the 
 Hands zndArmes. 
 
 The Jympathy amongft the members 5 if one bee in 
 paine,the whole arc grieved :againe, when one mem- 
 ber is deficient, anothet fupplyeth thedcfe&ofit; as 
 when a man wants feete, he walkes upon his hands; 
 fo when the head is in danger, the hand cafts it feife up 
 to fave it. Laftly,grcat griefe in ©ne member, makes 
 the paine ©fthc other member fecme the lefle 5 which all 
 (hew thc/ympaehy amongft the members. 
 
 The varietie of the members of the body fliewethal- 
 fo this wifedome of God iffaU were an eye , where were 
 the feeing^ 1 Cor. 12, 1 5 . 
 
 Of thefeverall outward members 
 of the Body. 
 
 Of the Heal 
 
 TYitHeadis the moft excellent part of the body. 
 Firft^we uncover the Head when we doe homage to 
 a man ; to figaifie,that our moft excellent part 3 (where- 
 inourreafon and underftanding dwells) reverenceth 
 and acknowledged him. Secondly, becaufe the Head 
 is the moft excellent thing s therefore the chiefeft part 
 of any thing is called the Headj)ettt. 28.24. thou jhdt 
 
 he 
 
Of Mans 'Body. 
 
 * 5 
 
 £«? f6<* headani not the tayle. So Chrift is called the He J 
 ofthe Church, Epbef.% .23. and the husband is called, 
 The head ofthe wife, 1 Cor, 1 1 . a 3. So the excellcnteft fpi. 
 ces are called, the head offrhes^Exod. 30.2 5. 
 
 AH thefenfes are placed in the Heddfxccpt the touch, 
 which is fpread thorow the whole body. Secondly, 
 the#^isfupereminent above the reft ofthe body. 
 Thirdly, the Hud giveth influence to the reft of body. 
 Fourthly, there is a conformicie betwixt the Hedd and 
 the reft of the body. Chrift, the Head of his Church, 
 he hath graces above the reft of his members 5 he giveth 
 influence and grace to them, and he is like to them . So 
 themanisthewomans Hedd^ he hath moe gifts than 
 thewoman, he fheuldinftruft and teach her, (heeis of 
 the fame nature that he is, Bone ofhk bonejnd flejb ofhu 
 jlefhfie».2.23> 
 
 Ofthe Bye. 
 
 FIrft,thc£y*is ffeculum artis^ for men have learned 
 by the£jf*t© make Looking- glafles : if the Chrifta- 
 line homour were not backt with a blacke humour ^the 
 Eye would give no reflex ;fo if glafles were not backt 
 with fteele,theglaflfe would giveno reflex. Secondly, 
 although a man have two eyes in his head, yet he re- 
 ceived but one fight at once, becaufc his optick nerves 
 meetinone. So although he have two cares, yethee 
 heareibutone found at once- becaufc his acoufticke 
 nerves both meet in one. So although there be many 
 members ia the my fticallbody 5 yet all fhould beeof 
 one mindc, becaufe there is but cne Spirit^ Cor.n. 4. 
 Thirdly ,the eye in it felfe hath no colour • for if it had 
 any proper colour in it fclfe, then the object fhould 
 ever appears in tfeat colour which the Eye hatb;as it is c- 
 vident in l/kridcisjuxxhofc whofe eyes are fo vitiate,that 
 
 all 
 
 fed<*tfttefeiiiy>e(?for- 
 maliterfcuh mfirnmew 
 tahtc r < 
 
i6 
 
 OfMans<Body. 
 
 AJCol fat iea bitwise the 
 Fnnocenumi old 
 
 i alicolours feetne alike to them ? and in thofc who have 
 the yellow Iaundife,becaufe the eye is vitiate withy el- 
 lownefTe, all things appeare yellow ta them. So when 
 the minde of man is preoccupied with dangerous error. 
 When Chrift told his Difciples that he muft he whipr, 
 crucified 3 and rife the third day -the Text faith,T% un- 
 derfiood none of theft things firing hid firm them^ I<uk. 1 8. 
 3 3,34.Becaufethcy had drunke in a falfe principle be- 
 fore, that Chrift behoved to be a worldly King,^#.i . 
 6. and this is the reafen why the Iewes interpreted the 
 places coacerning Cnrifts Kingdeme,lieerally, and not 
 fpiritually$ of an earthly Kingdome, and not of a fpiri- 
 tuall, Fourthly, there are five tunicles in the Eye to 
 keepe it from any hurt $ the firft is called drane<cttmicd y 
 like a fpiders webbe$ the fecond, retiformis % woven 
 like a net : the thirdj^^^like a berry : the fourth, Or- 
 »a*,like home : the fift, adnata tunica , the cover of the 
 eye,©rtheeyc-lids. D^^toexprefle the fpeciall care 
 that God hath over his Saints,faith, Thou keepeft meets 
 the dffleofthineeye^VfaU 17*8. Thatis, thou haft a fpcdh 
 all care over me, thou guardeft me many wayes,as the 
 apple of the Eye is guarded with thefe five tunicles. 
 
 The eye before the fall,was the windowtoletin good 
 inftru&ions to the foule^but fiace the fall, it hfroxtnetd 
 /tf^//,thebroaker that goeth betwixt the heart and the 
 obje&jtornakeupafinfullbargaine , it is now prontt- 
 (?m e\usicu)u6taftf44 eft minifler, the fpokefman of the 
 wedding with (mne^ and touch is his fervant, and be- 
 caufeitis now themoft finfull fence, God hath placed 
 teares in it,which are the tokens of repentance. 
 
 The eye now is an ddultermeyejijet .2. 14. /the eye 
 now is ecnltu neqmm^an eviHeye^Matth.zo.i^dtisuow 
 a covet sue eye^Ecclefitf.j , Give the Lord his hnour with d 
 gotdtye^and diminifhnot his fir [I fraites* Here he al- 
 ludes to the cuftome of the Iewes : for he who had a 
 good 
 
Of Mam body. 
 
 *7 
 
 good eye ^ payd one of forty, when hee payd his firft 
 fruits 5 he who was of a midlefort of eye payd one of fif- 
 tie.buthewhohada*<w/m#<r^, payd one of fixtiej 
 and they ufed to iay, There gceth the man with a goad eye^ 
 meaning the liberal! ; and. There gocth the man with the 
 eviHeye^ meaning the covetous. 
 
 There was a contention upon a time, betwixt the 
 heart and the eye, which of thefe two were the caufe of 
 finns j which was decided by reafon after this fort; 
 Cor At caufam imputans^ 
 occafioncm OchIo : 
 
 Thecaufcoffinnsisinthcheart, but the eye is the 
 occafion. 
 
 Of the Bare. 
 
 The Eare is firft an honourable part of the body* 
 therefore of old thay did hang Eare-rings and Iewels 
 in their Earcs, asafigneof honour. Gen. 24. fo when 
 men were difcharged, their Eare was bored in token of 
 infamie. Ex&d. 22. 
 
 Secondly, the Eare is an honorable partfor inftru&i- 
 on: thePhi!ofophcrscallity£*/&tf* dipiplin^^ thefenfe 
 for inftrutfion. 
 
 Thirdly for delight, the Eare^ isthe tnoft excellent 
 fenfr; thcr Hove Salomon calls the Eares, the daughters of 
 Mufickz^Ecclef. 1 2 . 
 
 Fourthly, the Eare is the molt excellent member for 
 grace $ for faith comtDethby hearing, kow.io.ij. The 
 Apoftle when he cited that verfe of the qo.Pfaime in the 
 9 of the Hebrews, he citeth it thus, 7^/* haftpteda body 
 fir me 5 but Da vid hath it thus y ihouhafi hired mine 
 eare 5 why ? becaufe his eare was one of the principall 
 members whereby hee gave obedience to God his 
 Father. 
 
 C Fiftly, 
 
i8 
 
 Of mans body. 
 
 Fiftly, there is n®t a member in the body that God 
 takes Inch payncs about , as hee doth upon the eare ; 
 for firft, revelat aurem^he uncovers the eare, or takes a 
 veile off it. t X%m. 20. Secondly jerforat aurcmJnQ boxes 
 the eare. PfaLqz>. as matters ot old bored their feryants 
 eare, that they might dwell vkrith them forever, Exed. 
 2i. The fir ft was ahinteiigentiam, for underftanding : 
 the fecond was ad obedient iarn, for obedience. Thirdly, 
 hecircumciresthertri,Aa». *.%$% which includes both 
 the former. 
 
 Sixtly,thereis not a member thcDivcli envieth more 
 than the eare } becaufe ir is lanua vtU> tie gate ef life^ as 
 we fee in the man pofleffed with a deafe Dwell, Markc 
 9. 25. he pofleffed that /V/;^ as the raoft excellent, to 
 hinder him from hearing. 
 
 Before the fall, the eare was the gate oflife; but fince 
 the fall, in the corrupt ma^it is the gate of deftrufiio ) 9 
 Evill /peeches corrupt geod manners. 2 Cor* 1 5. and now he 
 is like unro the deafe adder, be ftoppes hi* eare and 
 mllmt be enckanted y Pfal t 5 8. 
 
 e: 
 
 A collation betwixt riae 
 innocent and old Adam, 
 
 A collation betwixt the 
 innocent and eld As 
 dam. 
 
 Of the Mouth 
 
 Eccl. 6.7. Alt that a manUhoureth^isfor his trmth ; the 
 ^00/6, a little and a ftrait hole, isfoone filled. 
 
 Man before his fall was con tent with little,but fince 
 helabourethnotto fill a mouth, but a gulf c, asitwere 
 the mouth of the Leviathan* 
 
 OfthTongue. 
 
 TheT>ag**of man is a mod honourable member, 
 wherefore it is called wans honour And bi$&bry v Gen. 4?. 
 6.Pfal. 16.9. Mj glory reioycethjoccmk it is the inftru- 
 mem for to glorifie God, 
 
 Secondly, 
 
Of Marts body. 
 
 *S> 
 
 2. 
 
 A collation betwixt 
 
 innocent and old As 
 datxu 
 
 Secondly, a man hath two eares,and but one Tongue ^ 
 to teach him to beefwift toheareand flow to fpeake, 
 
 ThirdlythereisbtitoneT^^inman, to teach him 
 not to be bilinguis , of a double Tongue. God will 
 not have a heart and a heart in d man^ Vfal. 1 2 . fo he will 
 not have a Tongue and a Tongue in him 5 /V0.8. 1 3 > that 
 is, a double Tongue. 
 
 Before the fall , the Tongue of man was likeffo pen 
 $f a fwift writer ^ PfiL 4^. i- and uttered thofe thinges 
 which his heart indited: but fince the tailzie is a world of 
 iniquity, and defileth the whole bodie , and fetteth on 
 fire the courfe of nature, and isfeton fireefheH.iam. 
 }.'6. now it is an unruly cvill, and fitted with deadly poy- 
 
 Before the fall, he fpakebut with one Tenguefcut fince 
 thefall,heisfo//«gw, hefpeakes with a double tongue^ 
 Pro. 8. 13. and fometimes trilingu'u Ece/ef. 23. Lingua 
 tenia commovit multos, a third tongue hath troubled ma- 
 ny 'The ctuldeparaphrafe calleth abackbiter,a man with 
 a threefold Tongue.,cx a 7 ongue which hath three firings. 
 Thelewes give an example of ir in Dug, who killed 
 three at once with his evill report ; Saul^ to whomhee 
 made the tvill report; the pricfts, of whom he made the 
 evil] report: and Himfelft^ who made the evill report. 
 
 The Heathen in the dedication of the feverall parts of 
 mans body, gave the earesto MmervA > the tongue to 
 Mercurie^ the armes to Neptune^ and the eye to Cu- 
 pid \ &c 
 
 OftbeWGmamDugge. 
 
 God hath placed xhtWomans Dugge in herbrcft,arid 
 notinherbelly 5 asiabeafts 5 andthatfortwocaufes: the , i 
 firft is a Pbyficall caufe, the fecond is a MoraH caufe. #■*•**& 
 t> 3 The 
 
 tie 
 
 Duplex efeanf* phyft* 
 
zo 
 
 Of mans body. 
 
 .The PbyJica/ica\\(c>Go'3 hath placed them foneere the 
 iver,thac the miike might be the better coqco£ted,and 
 the more wjfiolfotne for the child : Tbe/^^caufe, 
 that the woman might impart her affecHoa an£ love 
 more to her child, bv giving itfucke with hevbgrge, 
 which is fo neere the heart. The givingofSa^ w& one 
 ofchegrcateft bouds of obligation of old, betwixt the 
 mother and the children? when they entreated any thing 
 of their childrcSjthey would fay, Bjthefe Dugges which 
 gave thee facie, I reqzejl thee doe this . Virgil. 
 
 Of the Hind. 
 
 By the Hand vye proaaife,aod threaten: it is the right 
 Hand offellowjhi^Gal.i .9 . We reckon by it, PFz/Wm* 
 c$mmeth with length ofdayes upon her right hand, Proit. 3, 
 1 6. The ancients reckoned upon their left Hand^ untill 
 they came to $n hundred yeeres, and thei*they .began 
 to reckon upon their right hand. So the meaning of Sa- 
 lmon is, that wifedome fhould mate them to live a long 
 age , even to a hundred yeeres. As wee reckon with 
 the#<*W,fo weeworfhip with the tfW: /^protefts, 
 that hzblejfed not his hand when hee [aw the new Mcont^ 
 lit, 31.27. The Idolaters they ufed to ki(& their Idols, 
 Ofe 13. 2. But becaufe they could not reach to the 
 Moonetokiffeher, they kiffed their Hand in homager 
 before the Maone: and hb purged himfelfe of this 
 kinde of Idolatry, And the fpxiall providence of God 
 is to be marked in the ha nd of man , that hee h3th made 
 him to take his meate with his Hand, and hath not left 
 him to gather his meate with his lipps, as the beafts 
 doe; for if man did fo, his lippes, ifaould become fo 
 thickc , that he fliould not fpeake diftin&ly ; we fee by 
 experience, that thofe who have thicke lippes, fpeake 
 notdiftin&ly, 
 
 Oj\ 
 
v < 
 
 Of Mam Body. 
 
 i\ 
 
 Of thcintcrnall members of 
 MansBodie. 
 
 Of the Heart] 
 
 All the paffions are feated in the heart^e fee inFeare, 
 fuch as are tranfported therewitb^call backe the blood 
 to the heart, as to the place where feare exercifeth her 
 tyrannie, therewith to defend tbemfelves$and therefore 
 it is that thofe creatures, that have the greateft and lar- 
 geft^rtt 3 arcmoftfearefulljbecattfetbe heat is more 
 largely difperfed within their Heart: andconfequent- 
 ly, they are lefleable to refift the aflaults of feare. 
 
 obyft. But it might feeme, that our anger is feated 
 in the Gall u love in the Liver, and melancholy in the 
 Splene^zr\&Q the reft; therefore the affe&ions have not 
 their fea$n the Heart. 
 
 A njp* Thefe foure humors 3 feated in the GaU^Liver 
 andSp/ene, arenotthefeate ofthepaffions; but they 
 are the ©ccafion, whereby the paffions are ftirred up; as 
 the abundance of blood in the Liver % flirrcth up the 
 paifion of oiir love which is feated in the heart. 
 
 The heart is the firft mover of all the anions of man ; 
 for as the firft mover canyeth all the fpheres of the 
 Heaven with it, fo doth the Heart oi man carry all the 
 members of the body with it. In naturall genera- 
 tion, tht-heart is firft framed; and in fpirituall regenera- 
 tion, iris firft reformed, 
 
 The heart liveth firft, and dyethlaft. So in the fpiri- 
 tuall life,the life cf Grace begins in the heart firft,andis 
 laft left there : hence it is, that Michael the Archangell 
 and the Divell,/**/.?. ftrove no fafter about thebody of 
 ^Mofes ^ than they doe aboiitthek^ of man; thcre- 
 ______^ ^ 3 fore \ 
 
22 
 
 Of Mans Body. 
 
 . collatrcn fcewixt tic 
 iBCcentandcld A- 
 
 fore the Lord faith, Sonne give me thy hearty Prou. 2 3 . 
 
 The Iewes compared the Heart of Man for the excel, 
 lency of it, to three things. Firft, totheholieft of all, 
 where the Lord gave his anfwers. So the Lord gives 
 hisanfwers,Frftoutofthefe4r/: Secondly, they com- 
 pare it to Salomons throne , as the ftatelieft place where 
 the Kiog fits* So the Lord dwels in the heart of man, 
 as in the throne. Thirdly, to Mofes Tables, in which 
 hewrote his- Law* Trou^i. Write Wifedome upon the 
 Tables of thy heart. 
 
 God dwelt in the Heart of Man before the fall 5 but 
 fince the fall there is a great change in the heart; for out 
 of the&w/,proceed Mnrther, AMteryjviUfteafongs, 
 and fuch, M*th. 1 5. It was a great curfe which the Pro- 
 phet denounced againft the houfe of Abab, 2 King. 10. 
 27. That it fhould bee turned into a lakes $ butafarrc 
 greater change now unto the heart of a roan, being now 
 a receptacle of all uncleanncfle. 
 
 The heart of man before the fall was a wife heart, 
 and placed in his right fide, Ecclef. 10. 2. But the 
 heart of afoole is now in the left fide, Ecclef. 10. 2. 
 The Anatomifts marke when the heart incliseth more 
 to the right fide; thefpiritsof thefemenarc more live- 
 ly , and are more apt for contemplation ; the right 
 hand is the ftrongcr hand, becaufe more heat proceeds 
 from the^4f* to the right hand, then to the left : But 
 when.thc heat equally difperfeth it felfe to both the 
 hands ,-then as man is Ambidexter , he hath the ufe of 
 both the hands equally alike. By the right hand wee 
 doe things more cafily, becaufe motion proceeds firft 
 from the heart to it.Tfac meaning then of Salomon is, that 
 the heart ol the wife man, isaftrong heart, a coura- 
 gious heart, apt to doe good, and a moft honourable 
 parr, wherein the Lord hath his refidfncc$butthe/;<w/ 
 of man fince the fall, isawcakc heart, a faint; heart, 
 
 flow 
 
Of Mans ■Body. 
 
 *? 
 
 flow to doc any good, as a bafe and igaorant heart. 
 
 Of the Liver. 
 
 TheZ,*Wisinclofedby a net called Reticulum , the 
 feventic tranflate it aSc^-, as ye would fay an haske« for 
 even as the huskc inclofcth the Come, fo doth this net 
 compaTe the Liver $ and it is to bee marked, that God 
 hath fenced his nobleft parts^as the braine, with Pia ma- 
 ter, and Dura mater; the Heart with Pericardia, and the 
 Liver with Reticulum. 
 
 Of the Lungs. 
 
 The Lungs^ thcbellowesof thevoyce, arefeatedfo 
 neere the heart, to teach us that fpeech is but the inter- 
 preter of the heart, againftthofc who thinke one thing 
 and fpeake another. To make a man fpeake truth, three 
 things are neceflary y firft, there muft bee veritie in the 
 matter-, fecondly, in the conception of him whofpea- 
 kcthjthirdly in his fprech.The firft muft beinfignatt^ht 
 fecond in conceftufhz third inpgne. If the matter be not 
 true 5 then the conception is falfe^ if the conception bee 
 falfe 5 then the fpeech is falfe.If a man flieuld fet the kings 
 armes aright^ firft 5 thcre muft be fuch a thing as a Lyon; 
 fecondly, the Lyon meft bee fet right upon the feale 5 
 thirdly , the feale muft be fet right in the waxe ; if any of 
 thefe three be wanting, the Kings armes are not rightly 
 fet. So the matter ivhich we fpeakeof, rauft firft be true 
 in it felfe: fccondly,we muft conceive it rightly,&: third- 
 ly,we muft utter it rightly. But in Logicall verity it is o- 
 thcr waiesjfor if there be an agreement betwixt the mar- 
 ter onely and the Tongue ji fcfficeth, although it bee nor 
 rightly taken up by the mindc. As when I fay there are 
 Antifo&ts^ whether Ibcleeve this to be true, or not, it 
 C 4 makes 
 
 VeritJse/llnreut'tn 
 eaufa-y in entmctaitone ut 
 fym&o lOj in mente ut tn 
 fubieih; h*c dicttur cam- 
 
 Veritas > theolcgicAy 
 twea. 
 
24 
 
 Of Mans Body. 
 
 'onfeqHerxe 
 
 tendactumjnateriab, 
 /male. 
 
 i collation betwixt ths 
 rjnoccntandcld 
 tdatn* i 
 
 makes not much; it is a Logicalltm+M ,becaufc there is an 
 agreement betwixt the matter it felfeand the Tongue. 
 But a thedcgic&U truth will have an agreement in all the 
 three. 
 
 Augupnes notation then of a lie is not perfit : m$nt\ri 
 cflcwtra mentem ire^ to lye, is t© fpeake contrary to the 
 minde; for it cxprefleth not fully the nature of alye$ 
 for a man may lye, fpeaking an untruth, taking k*o bee 
 truth; therefore/^ maketh an untruthalye, x/*£. 2. 
 4. He that faith 1 know him y and keepetb mt hu Corn- 
 mmdements^ u a lpr % and the truth unfit inbim ; For if 
 th^ matter be not true in it felfe, although hee take it to 
 be truth, aad do utter it- yet it is a lye : it is a materiall 
 lye, and an untruth, although it bee not a formall lye. 
 So Herctickes broaching their errors, which they take 
 to be truth, teach lyes. 
 
 Before the fall,raan fpake as he thought^but fincc the 
 fall,fae hath found out equivocations, and mentall re- 
 fervations, and fpeaketh oftentimes contrary to that 
 which he naeaneso 
 
 Ofthe^ibbes: 
 
 There are two forts of Ribbes in the body of man: the 
 firft^called by the Anatomifis, €*$& legitime whereof 
 there are fe ven$ thefe defend the vitall parts : the fecond 
 Coft* 7^«r/>,whercof there are five lying to the belly. 
 
 Q&ft. When ^#^ ftroke Hazael ztthe fift Ribbe, 
 and Uab Amaza^ which of the Ribbes is it meant of 
 here? 
 
 i Anfip. It is meant oftheinferiour^^, which wee 
 call the fhort Ribbes -fie any of thefe five Ribs is called the 
 fift Rtbfa.. When Abner ftrucke Hdfdcl at the fift Ribbe, 
 he ftrucke him on the right fide, becaufe he was behind 
 him 5 but when look ftrucke Amaza, hee ftrucke him 
 
 on 
 
Of Mans Body. 
 
 2 5 
 
 ontbeleirfidc, becaufehee was embracing him. The 
 ftroke of Abnir was deadly, becaufe heeftroke him 
 through the liver; andtheftrokeof/^£wasdeadIy,bc- 
 caufeheftmcke hmTinatthe Pericardia^ tharcorapaf- 
 feth the hcartround with water to refrigerate it; for the 
 nether part of the heart reacheth downe to the fife Rihbt* 
 When the Souldier pierced Chrifts fide 3 luh. i? r 
 34. itisfaid. He pierced hiifide^ and there came forth 
 water and bleed: the Syriacke Paraphrafi faith ^ He pier- 
 ced his Ribbe : that is 3 the fift Ribbe , where the Pericar- 
 dii lay. 
 
 Ofthe Jntralksl * 
 
 Ihc Intrailes are called by the HQbrc\vcs i Rech4mim i 
 and by thcGreekes ^A^x^the bowels of compa/Iion, 
 Luk. 1.78. When a womanfeeth her child in any dan- 
 ger, her bowels carnc within her i which is attributed 
 to Chrift bimfelfe 5 when he faw the people featured in 
 the Wilderneffe, Mark. 6. -$^<mhAyxns»> Ht< bad corn- 
 faffionvfonthem ; in the Greeke it is^HU bowels did earne 
 within him^ he is a pitiful! high Pricji^wb* is touched with 
 our infirmitie^Heb^ 15. 
 
 Oftbelntraile called lejunum intefiinuna. 
 
 When the meate is out of the ftomackc, and the 
 Hungry gut 5 called Ieiumm inteflinum, emptic 5 then 
 man begins to be hungry 5 this gut by the Greekes is 
 called nk-^&froni it comes the Greek word n?*v<B,iojafl« 
 
 OftbefQJneyes. 
 
 The Kidneyes lie in a hid and fecret part of the body ^ 
 therefore David when hee would declare how God 
 
 knovTrh 
 
z6 
 
 OfMans'Body. 
 
 A Collation betwixt 
 Lhsinnocchtandold 
 Adam 
 
 Colli. 
 
 knowcth hid and fecret things, hec faith 5 Thou trieft my 
 Reine? s Pf.i$$. that is, my fecretejt cogit ations^ for al- 
 though theaffeftions be featcd in the heart,as the caufc; 
 yet they arc afcribed to the 'Reims, as the occafion : the 
 caufeoffinne is in the heart, the occafion in the Eye, 
 /cf,i 2.2. Thouartneere in tkeir mouth, and farre from 
 their Reims, 
 
 Before the fall, all the members of mans body, were 
 the weapons of righteoufnefle ^ butfince the fall, they 
 are the weapons of finnc, Rom. 6. 1 3 . His throat is an yen 
 fepulchre^ Pfal. 5. p. Hufeetefxtift to [bed blood, Efai. 55?. 
 7« His right hand^ ahandoffalfehood, Pjd. 26. 10. In a 
 Sheepe every thing is good; hiswooll andhissfcinneto 
 cloathus, his flefli to feedeus, his dung to dung the 
 land, his fmall guts to bee Lute-ftrings •, but in a man 
 fince the fall, every member is hurtfull. Inthefacri- 
 fices under the Law, the caulc and the fat about it, 
 was commanded to be taken from the heart, the liver, 
 aodthekidncyes, Exod.29. 13. Leuit. 3. 3.4. Efay 6. 
 1 o. It was to be taken from the heart ,to fignifie that the 
 feat of our under ftaeding (which is the heart ) is corrup- 
 tedj from the Liver 9 to fignifie that our anger is corrup- 
 teds from the Kidney cs , to fignifie that the feateofoiir 
 concupifccnce is corrupted. 
 
 Man before the fall had a beautifull body,anfwerable 
 tothcholitieifeofhisfoule, but fiice the fall. Beauty in 
 a woman without grace , is like a ring in' a Jipines 
 JSunvt, Pro, ir.22. The PhiJofopher gavethiscoun- 
 fell to his ichollers , every morning to looke in a glade, 
 and finding their faces beautiful^ they fhould Libour 
 tobeautifie their minde accordingly. The ancknts faid, 
 . that beauty was the flower of gcodnefic^ that is, bodi- 
 ly beauty was the image of the foules goodncfle. But 
 i he Provcrbe now go'th, The propereft nun at the Gal- 
 lows and the fairejl woman in the Steves $ thofc 
 
 who 
 
Of Mans Body. 
 
 *7 
 
 I 
 
 who belie their owue Phyfiegmony, are rather to be pu- 
 nifhedthan others ; becaufc they belie that good pr©~ 
 mife which God hath placed in the Face, AntioehmEpi- 
 fhams by Daniel is called Antiochm Hardface } Dan.S. 
 23. The impudent countenance of him, fhewed his 
 pervcrfe minde. Socrates confefTed 3 that the deformity 
 of his body, did juftly accaufe the naturall deformitic 
 of his foule . but that by induftry {and learning he had 
 corrected that perverfitie of his minde. One looking 
 upon his deformed body:fayd unto hlmfi exceHens ani* 
 ma^quam def$rme hoffttium natta es 5 excellent fouUfow 
 bafeiy art thou lodged in fuck a body. The Schollers of 
 Hipocrates carried upon a time, the pidlure of cheir ma • 
 Rev to one Pbilme#es, who was exquifitein Phyfio- 
 gnomie,defiring his judgment what he thought of their 
 mafter? who fayd, that he was one much given to le- 
 chery. But the Schellers found fault with phihmenes, 
 that he fhould fohave judged of their mafter Hipfocra- 
 us 1 and this they told their mafter; who conrefled, 
 that Pbilomenes had judged aright : but he fayd,the love 
 of Philofophie 3 and honefty Jiad overcome the corrup- 
 tion of his heart,and.hehad gotten that by ftudie 3 which 
 iiatnre had denied hira. 
 
 Ofthefivefenfes. 
 
 The fprifig .and original! of the fivefenfet, is in the 
 common fenfe fcatcd in the fore-part of the head : this 
 
 ftnfediffcrcih from the reft of the fexfes-, as the roote 
 from the branches ,and as a line dra^ne from the point- 
 the objeds of all zhefevfes are layd up here as in a ftore- 
 houfe, it judgcth of all the objects \ but the particular 
 
 /?/?/? confide ret honely of theobjec5t ? as it is prefent $ 
 this^/iconfidereththcobje^asabfent. As all the 
 
 fwfes have their beginning from this fenfe-, fo all the 
 
 (enfes 
 
*S 
 
 Of Mans Body; 
 
 Sen/cs, Ttrmimntur inhocfenfu^ they end in this 
 fenfe. 
 
 All thefenfes agree in this 5 fir ft, that their power is 
 pailive, by receiving in , and not by giving out 5 Reci- 
 piunl fenfllia per immiJsionem } fid difcernwt fcnfitUper 
 emifshnem^ They receive the eb\e£ls by immifsion^ but 
 tht y difcerne them by emifsh» y and looking m them ; 
 As the fight which wee have isnotbyemiffion, but by 
 immiffion, receiving in the light. Secondly, all the/fo- 
 fes agree in this ^ that all receive fingular things, and not 
 univerfall. Thirdly, unto every fenfe there is required 
 a double nerve • the firft to take up the objeft with- 
 out j the fecond workes according as the minde 
 workes 3 and diredts the intention of the minde to 
 the outward organ : as in feeing there are two Nerves; 
 one whereof makes the eye looke from without , to the 
 objeft j the fecond Nerve is ruled according to the 
 minde, and dire&s the intention of the minde to the 
 organ. Fourthly, in every/**/* there muft be a propor- 
 tion betwixt the objedl and the fenfe, QutAin medijs de- 
 lettantur^&in extremis cermmpnntur^Thej are delighted 
 itf$b\etls prtponionMe^ but extremities corrupt them^ 
 as if the object bee too little, we cannot behold it, or 
 if the found bee too vehement, it fpoyles us of hea- 
 ring. Fiftlyj to perceive a thing by /**/£, thefc things 
 are rcquifite, the object muftbe prefeQt,but neither too 
 farre, nor too neere. Secondly, there mud be a middle 
 to carry the objeft to the fenfe. Thirdly, the organ 
 rauft be found and whole. F@urthly, the miad muftbe 
 actually intended to the objed. 
 
 As the fenfes agree in many things, fothey differ in 
 (lany things. Firft, in their objects, for every one hath 
 a (cverall objed. Secondly, ir* their MedU middles ,fee- 
 catifethetaftcand the touch have no inward midsj 
 but feeing and hearing have an outward aids ; as the 
 
 litbt 
 
 Dsfffrmt/eafit*, chteHii^ 
 
Of Mans body. 
 
 29 
 
 light, and the ayre. Thirdly, in their vtilitie, for the 
 tafteis moft profitable, AdconfcrvationcmindividuiJL&x. 
 the prefcrvation of our perfons$the touch againc difcer* 
 nethheatc and cold, and other elementarie qualities^ 
 that the creature may efchew things hurtfull ; and fb it 
 fervethalfo, Adccnfcrvationernfyecki, For the continu- 
 ance tfour kind-, but feeing and hearing fcrve for our in- 
 ftru&ions. Fourthly, they differ in generality, becaufe 
 the touch is not determinate to one organ , (but is feated 
 in all the members of the body) asthereft ofthefenfes 
 are. Fiftly,they differ in retaining of tbeir impreffions, 
 for the groffeft fenfes retaine meft ftrongly. 
 
 Ifwecconfider fimply our Beings the touch is the 
 moft excellent fenfe, itincludeth all the reft in it, and 
 the privation of it , muft bee moft hurtfull to us. but 
 if weconfider our Wei- being, and comfortable life, then 
 other fenfes are more deare to us , as our feeing and 
 hearing. J 
 
 The Tauch in the bea ft, is the moft excellent fenfe; 
 for when a Dog fenteth after a Hare, it is oncly for the 
 Touch, he delights not in the fmell for it felfe, as we doe; 
 toa naturall man , Seeing is a more excellent fenfe than 
 the Hearing^ itferveth more to invention than Hea- 
 ring^ takethup theobjeft farther off, thanthercftof 
 the fenfes doe; it takes up the objec* prefemiy, 
 which hearing doth not fo foone. The Middles where- 
 by the eye feeth, are farre purer than the mids. 
 by which wee heare; the eye more refembleth the 
 ufidcrftanding than the hearing doih^Math. 6. 23. If -the 
 eye be darke , hw great u the darkencjje cj the tody} 
 Here is meant tfee blindneffe of the minde, as well as the 
 darkeneffeofthebody : the eye moves the imaginati- 
 on more than the hearing doth, therefore to the natu- 
 rall man it muft be the moft excellent fenfe ; but te the 
 child of God , hearirg is the moft excellent fenfe 5 
 
 For 
 
 Vttiitate, 
 
 Geterdttaitt 
 Retention. 
 
3° 
 
 4. collation betwixt the 
 anocent & old Adam, 
 
 Prop'. 
 
 Wuft.l. 
 
 Tmmortale multiple x> 
 l Tlof£< ex dono cre/ttiz 
 inisfx bypothefiytx don* 
 90* a creation*. 
 
 Ifaft. 
 
 Of the immortality of Mans body. 
 
 For Faith commeth by hearwg^Rom. I o. 1 7. 
 
 Thefenfes of man before the fail were fcrvants to 
 rtafcn,and totheaffe&ions. Butfincethe fall they la- 
 bour to pervert the affe&ions,and to draw them from 
 God :therc is a fit allegoric, wherein reafon iscompa- 
 red to a prudent mother 5 the affections to a young 
 hter, fit for marriage j and the five fenfestofive 
 Sutorsj the fight is conspared to a Painter^ the hearing 
 to a Mufitian ; the fmellto an Apothecary 5 the tafle 
 to a Cooke 5 and the touch to a Bavvdc : and every one 
 of rhefe five Smors come by courfe to this young maid 
 (the affections,) who gave her confent, and fo did her 
 wifer mother reafon alfo : till a King( who was God the 
 Father) fent Embafifadors (his Minifters) to fpeake for 
 his Sonne Chrift, with whom at laft the marriage is 
 per fitted. 
 
 I 
 
 Chap, 1 1 1 1. 
 
 Of the Imm&riil: tie oft he Body. 
 
 MAns body before the fall was immorrall. 
 A thing is (aid to be immertall. Firft/ 1 ™^ 
 EffentUUyjibns God is onely immortall, *i77j». 6a 6. 
 Secondly j Ex dono cYeationU^by creation^ as the Angels 
 aadthcfoule of man.Thirdly, Exhypothefi*byconditior> % 
 as Adamsbody had bcene immortalljif he had flood in 
 Innccencic. Fourthly., Ex done nova cre&tioaisfiy the re- 
 furreciionjLS our bodies and the new Heavens fhall lafl 
 perpetually after the refurredion. 
 
 The Phy fitians obferve three eftatcs in man. Rrft, 
 dvTia.Ku.r\ y cum (/&* acced.it qttam decedit^ when more not> 
 rifhment remaines with the body, than goeth from the 
 body 5 this fhould have beene in Adams pofteritie, if 
 
 he, 
 
Of the immortality of Mans holy. 
 
 3* 
 
 hcc had not fallen. The fecond eftate is «>*'*> C7*^ 
 quantum dcccdit per pugnam , nntxit infantum appcmti 
 When as much nourishment remaines as decayed 
 The third eftate i^^^-^-Declmam &ta*s ubi accede 
 mmtts auam deficit, this is the decaying eftate of 
 roan , ^ when Icfle nourififomem remaineth than 
 decayeth ; and this was not in Adam before his foil. 
 
 When vvc put warer :n:owii]e 3 a:the firft the vifine 
 converts the water unto it;but put often water to it,tht j n 
 alltujnes to water. The body of man before the fall 
 fliould not have turned to corruption, but ftiil fhould 
 have turned the nouri/hment to wholfome food. It is 
 true, there was feme cootrarieric here . for otherwayes 
 he could aot have beene nourished, but this was with- 
 out the hurtof the whole, which remained whole and 
 perfit; fothat his body lhould have beene aquiva- 
 letter incorruptibile^ Licet nen videretur eadem numcro 
 materia. Itihculdftill have remained that k Ife- fame 
 body, although in it there was fame alteration ; for even 
 as The/ius Shipfc, (after that hee had fcoured the Sea 
 from Piratsby her) they hung her up as a memorial] to 
 thepofteritie; zndt)\Q Athenians ^ when any plankeor 
 board decayed in her 3 they puca new planke or board 
 in place of it 5 fo that fhe wtttiiXieddw xumero navis % 
 that fclfe fame Shippe (he wds before. So fl 
 body of man have beene ap- 
 
 plying new and equal! ftrengtb for thflt which fai- 
 led. 
 
 The Church of Rum holds, that the body of man be- 
 fore the fall wasmortallot it felfe, and rbatthetmraw- 
 talkieofit,came oncly from without, frcm that fuper- 
 naturallnghtccu. r neirewhichGodcioathed Adam with, 
 and that death isonely but by Accident from done, be- 
 caufc it removeth the bridle, mginall righteoufnep^ 
 whicfe held backe deathiand (they fay) tfcat the foulere- 
 ^^ ' quired 
 
 Cthot djfumima/y ut ccr- 
 r ait to c/a* pofiet axedere 
 ex confarnpUone ndturdz 
 in humid te**Jct*tr< 
 
 VXutarchi Until, 
 
 Th? tenet of the 
 Church of Rome, con- 
 ccrnragtbe immortality 
 ofthebody. 
 
BetUrmidegr*t.pr]mt 
 horn* nii /'/.?» 
 
 poieratmwy (edtnfmfu 
 dtyifopotcratmort. , 
 
 quired a fit body to excrcife her fa nations $ but it could 
 not have fuchabody,except made of contrary humors : 
 hence it received a body joyncd to it, by accident mor- 
 eallj which defed (they fay^ is fupplied by thatfuper- 
 naturall righreoufneflc. 
 
 Againe,they hold, that this nccelTitie of death which 
 was in nature before the fall, is now turned fincc the 
 fall into a punifhmentof finae. It was naturall before 
 thefalKfay theyjforawoman tobeare children, but 
 after the fall it was painefull, and a punifhroent of finne. 
 It was naturall before the fall for the Serpent to glide 
 upon her bellie, but after the fall, fliewas to glide with 
 paine upon her belly, this was the punifliment of finne. 
 So (fay they J death was natural! to man before the fall 
 in his Pure naturals • but now it is turned to him un- 
 to punifhment of finne- and asthebeafts which finne 
 not,yet die$fofhouldman in his Pure naturals ,havedied, 
 although he had not finned, if fupernacurall righteouf- 
 ncfie had not reftrained his death. 
 
 But wee hold, that Adams body in his innocent 
 eftate,was naturally incorruptible ex hypothefi^ that is, 
 fo long as he ftoodin holinefie , there was fuch a har- 
 mony a raongft the qualities of his b©dy,that they could 
 breed no diftcmperature.or bringdeath to hi m- his body 
 before the fall might have died, but this power fhould 
 never have becne reduced into a& } fo long as he obeyed j 
 his maker: butitisotherwifemortailnow, for now of 
 nccelTitie hee muft die 5 then it was in potentia remo- 
 tifsima^ in a moft remote power to death , now it is in 
 potemia propinqua , in a moft neere power: Angeli 
 mn peter ant mori , nequeneceffe erat eis wort • Adam , 
 poterat mori , Jed non necejfe erat ei mori , fed Adam$ | 
 cor r up to, necejfe eft ei mori ; The Angels could not die , 
 neither was it neceffary that they fhould die : Adam might , 
 die , hut it was not necejfary that hee fhould die : hut ; 
 
 Adam s 
 
Of the immortalitie of the Body. 
 
 ?? 
 
 Our reafons to prove 
 that the body was na- 
 turally immoi tall,an4 
 net fuocrnacu rally. 
 
 jtfeajon. 
 
 Adam being corrupted, it is neceffarj that be fyoulddis. 
 
 Our reafons to proove the immortalitie of Adams 
 bodie before the failure thefe. 
 
 Firft,the fouledefireth naturally alwayes to be in the 
 body, therefore naturally it might attaineto this end$ 
 (for naturall defires before the Fall were notfruftrate) 
 fo that it behooved the body naturally tobeimmor- 
 tall,andfiot fupernaturally (as they hold)for the further 
 clearing of this, wc rauft confider the foule, eyther in 
 the reparation from the body, or as it exifts after the 
 feparation : In the reparation from the body, it is con- 
 trary to the defire of the foule to be feparate from the 
 body -.therefore the naturall defire of it is to remaine 
 in the body. Againe, when the foule exifts out of 
 ihcbodysftprAttrfiaturamejuttitis befide the nature 
 of the foule, although it be not contrary to it, there- 
 fore it muft naturally long to be in the body againe. 
 Theyanfwer, that the underftanding creature defires 
 naturally fome things which it cannot attainetobutby 
 fupernaturall mcanes • as the foules of the bleffed na- 
 turally defire to be joyned to their bodies againe, yet 
 they cannot atraine to this, but by a fupernaturallpow- 
 er, to wit, by the refur region. So (fay they.) the foule 
 naturally defires the eternitie of the body, although by 
 
 nature it canaotattaine to it* but there muft be fome 
 fupernaturall righteoufnefle, tocaufeit attaineto this. 
 An/tier , The cafe is not alike, after hee hath finned, 
 and before 5 for after hee had finned, and the 
 foule feparate from the body, naturally it cannot be 
 joyned to it againe, but by the fupernaturall power of 
 God 5 but before the fall, the foule fhould naturally 
 have attained to that defire, to have enjoy ed an immor- 
 tall body, for it had no defire in it before the fall, 
 which it fhould fhun and flee, as repugnant to the na- 
 ture of it, to remainc a little while in the body , 
 ]> and 
 
 AlifmJeffcenfrd^Uifuii 
 prater natur^m anim*,. 
 
34 
 
 Of the immortalitie of the Body. 
 
 De fumme Cono } ?/5 . 1 • 
 fe&<6 8, 
 
 $5 ttnium yezctatiTtAm 
 
 & (en fits y^mf'tcu'tdtem 
 h*6nit actum naturdlem , 
 fed fecundum faptriorem 
 facdittemjhdbult ddnm 
 fvfernaturdtem* 
 
 Cmjequince. 
 
 and afterward to remaine ftill without the bo- 
 dy. 
 
 Secondly, Ltfiius the Iefuitc anfwers after this man- 
 ner, That there are three faculties in the foulc ; the ve- 
 gerative,fcnfitivc>aRd undcrftanding facultie • he faith , 
 that the foule fhould have had an inclination and defire 
 to the body naturally ^according to the vegetative &fen- 
 fitive faculties, but not according to the underftanding 
 or fupreme facultie w ch required a fupernaturall power 
 to worke this defire. The foulc (faith he) being fatisfi- 
 cdinhernaturalldefires, in her vegetative and fenfi- 
 tive faculties .cannot long for thofcagaine, by a fuper- 
 naturall defire 5 for it longeth now, to be like the Angels 
 of God j neither mArrying^nor giving in marriage, Mattb . 
 2 2.30.Butfupernattirallyin the eftateof bleffedncfle 
 fhcedcfircth fuchabody, which {hall not hinder the 
 body toattaineto her fupreamcand laftend. Anfwer* 
 It is true, that after the fall, the vegetative andTenfitive 
 faculties hinder the intellc&uall facultie to attaincto 
 the fupreame end, God ; but before the fall 3 and in the 
 conjun&ion of the foule with the body againe, thefe 
 inferior faculties were fubordinate, and fhall be i ub- 
 ©rdinatc to the fupcrior facultie, and did no wayes 
 hinder or (hall hinder the fuperior facultie • therefore 
 the foule naturally before the fall dcfiied, according 
 to all thofefaculties^the conjunction with the body, and 
 fo it fhall in the rcfurre&ion. Thefe be Le(fius words, 
 ?tyn Abhorret a c*rp$re nifi tale fitted libertati &funSi- 
 oniintelligentiAefficiAt^ ItAbberresnoXabohy, butfuch a 
 body which hinder eth the libertie Andfunftien tfthe under- 
 (ianting. But fo it was, that the body of man was fuch 
 before the fall 5 therefore the foulc defireth naturally 
 the conjundion with the body, intheeftate, and like- 
 wife fhall doe in the life to come. 
 
 Hence we may gather, that the foule after the refur- 
 
 re<5Hon 
 
Of the immortality of the Body . 
 
 rc&ien (hall enjoy a greater meafure of blcffedneffc 
 and joy, then it did before, and that the body (hall not 
 be a hinderance to it, as it is now ; for n® w when it be. 
 gins to thinke of God aad fpirituall things, it muftbe 
 abftra& from the fenfes,' as the Prophets had their 
 heavenly vifions intelle&uall, and not by fenfe j but 
 after the rciurre&ion, the fenfes (ball not be a hinde- 
 rance,but a furtherance to the foule. 
 
 Mam after his fall lived 9 3o.yeares,(?<?#. ^Metkufi- 
 lem p£o,ycares,wanting this fupernaturall, i.rigfatcouf. 
 nefTc,what made this ? nothing but the reliquesof that 
 naturalliraraortalitie, which was in man before the 
 fall- therefore it was not fupernaturall righteoufneffe 
 that made him immortal, 
 
 God made the I/raelits cloathes Loft forty yearesin the 
 WiUernelJe^Dcut.19^ . And Manna in the golden pot, 
 Heb. 9,4. corruptible in it felfe, yet to laft fo many hun. 
 dredyeares. And if Idfephs bones lafted 2i5,yeares, 
 Io/h.2^1. And if the Egyptians could embalms bodies 
 artificially, that they could continue without corrup- 
 tion, forfo many hundred yeares; how much more 
 could God make Adams body to have continued with- 
 out corruption naturally, if hec had flood in inno-^ 
 cency? 
 
 The fourth rcafon is taken from the caufc of death, 
 which is finne $ there was no finnein his naturall body, 
 and therefore no death. There are three things which 
 foilow finne. Firft, Dominium Peccati t the dominion of 
 finne. Secondly, Senfus peccatt, the fenfe of finne. 
 Thirdly, vltimum cQnfequenspeccati^ the laft confequent 
 of finne upon the b@dy,when it is turned to duft. 
 The dominion of finne, is taken away by regeneration • 
 the fenfe of C\mc, is taken away by deathjthe laft con- 
 fequent of finne, when the body is turned to allies (the 
 body all this time being neither Pur urn nor impurum^ 
 D 2 but 
 
 u 
 
 3{eafo 
 
 'on. 2. 
 
 fyafon.3. 
 
 ^eafon.^ 
 
^ 
 
 Cor put confdcratut vt tfi 
 purttTxjmpwum-) nw 
 
 A c olktion betwixt the 
 innoecn:,and <M.AdAm. 
 
 
 Acelfction betwixt the 
 inno cen^oldjand gloris 
 
 fied Ad*m» 
 
 Oj the immortatitie of the Body. 
 
 but ncn furnm) this is taken away by the refiirrc&ion. 
 There was no dominion of finne in Adam before the 
 fall, therefore be had no need of regeneration ; there 
 wasnofenfeof finne in him 3 therefore he could not 
 naturally die; the laft confequent of finne was not in 
 hinvherefore his body flood not in neede of the refur- 
 re£tion: 
 
 Manbcfore the fall, his body was immorrall natu- 
 rally 5 Chrifl the fecond Adam his body was mortail 
 willingly, but not necefTarily ,for He tookeonr infirmities 
 upon him fifty. 5 3,10b. 1 o 4 therefore Augufitne faith well, 
 Traxit qui Jem mortalitatemfid nan contraxit 5 ^r mnfuit 
 necejjitas in chrifto refpeftu peccatifedreffeftupcena.Hee 
 tooke our mortalitie upon him , but he contracted it not by 
 finne : there was no necejfnie whereby Cbrifi Jhould die in 
 refpefi of finne fat inrefpeft oftbepunijhment. But man 
 now neceflarily dieth, it is appointed for all men to die, 
 Eft Mat a neceffitas Adamo^eft innata neceffitas nobis^ & eft 
 affumpta neceffitas in Chrifto : Necefsitie of -death Wis Uyd 
 upon Adam for his finne ; necefsitie of death is inbred in us%, 
 but death was willingly affumed by Cbrifi. But yet when 
 he had once willingly takes upon him our nature & in- 
 firmitieSjhe muft die ^ for it is appointed for all who 
 have taken our naturall infirmities,to die. A mas gives 
 his word willingly fuch for a fuaime for his friend,but 
 when he hath willingly given it 3 a neceflkie is layd 
 upon him to pay it. So Chrift willingly tooke this 
 debt upon him , and now muft of neceffitie pay 
 it. 
 
 Thefirft Adam before his fall, his body was immor- 
 tally* hypothefi,that is, if he had flood in obedience to 
 God,thereflK>uldhavsJbeene no contrarictie betwixt 
 the humors of his body to have bred corruption, there 
 fliould have beene no deformitie or defe# ia his bo- 
 dy. Butfince the fall, the body is a monail body, 
 
Of the immortalitie of the <Body . 
 
 a deformed body, aad corruptible. But in the life to 
 c*mc 5 the foule (ball be fatisfied in all her defires, & all 
 evill fliall be removed from it, both a&uall and poten- 
 tiall;thcrc (ball be no a&uall evill, becaufe grace being 
 consummate in them, it excludes all finae ; there fliall 
 be no potential evill in them, becaufe they being con. 
 firmed in goodacffe, they cannot finne. Now the bo- 
 dy in the life co come, (hall be fully fubje&tothe foule, 
 net onely in refped of the being of it, but alfo in re- 
 (ped of the a&ions and paffions,the motions, and cor- 
 poral! qualities ©fit; and then it (hall be free from 
 corruption both aciuall and potcntiall : it (hall be free 
 from a&uall corruption, becaufe there (hall be no de- 
 forraitieordefeft ink, and from potentiall corrupti- 
 on, becaufe then they can fuffer nothing, that can 
 be hurtfull to'them \ therefore they fliall be impafifi- 
 blej When wee fay the bddies fliall bee impaflible, 
 wee meane of the hurtfull paffions that may hurt the 
 body, but other wayes the fenfes (hall have their com- 
 fortable paffions from the obje&s • PAfiiofenfu* eft per- 
 feftiva^ pafsie natur* ejl a/fiiffiva vel corrupt iv a • The 
 paf$hn$f the fenfijer fits the fe*Je fas Muficke doth v our 
 hearing) butthe prions of the nature corrupts *nd afflicts 
 n*ture, as ficknefTes. We fliall have fmall ufe of the 
 fenfe of touch in the life to come, which onely ferves 
 for the continuation of our kind and perfons- this fenfe 
 is common with the beads $ but the feeing and hearing 
 being more excellent fenfes, are more fpirituall, 
 receiving more immaterially their objects : thefe 
 fenfes fliall remaiae in the life to come , and fuf- 
 fer by their ©bje#s, \CmnthXh&f.\'>Vtrf& c i. The 
 My isfiwne in corrupt ion ^nd is rAifed inincorrupttin* 
 
 AdAms body before the fall was a glorious body, 
 
 andbeautifull ; but the body of man fince the fall hath 
 
 loft that glorious beauty, and hath aaaay blcmtfhes in 
 
 Dj ir. 
 
 n 
 
 Bos. 
 I Immortalttatisfivt $mz 
 
 Duplex malum )*8$#k y 
 &potenttAte % 
 
 Dos, 
 t €l4rit/ftu foeghrU* 
 
?8 
 
 Tr'iphxpulcht\tudo>ex2 
 ternafotvtsrfrtcedem <*b 
 extrtjifecc,pr tadmt ab 
 fofrinfcco* 
 
 Of the immortalitie of the Body. 
 
 it. Butthcbody in glory fhall be moftbeautifull, ha« 
 ving the glory of the foulc tranfparent in it : as we fee 
 the colour of the Wine in a glaffe s fo the glory of the 
 foule (hall be feene in the body ^ this glory in the body 
 (hall bee a corporall glory, for this maxime holdeth, 
 Omne receptum in rcc'tpientejft fecundum modumrecipien- 
 tu.&nonrecepti; Every thing received^ is in the thing 
 receivings according to the nature of the thing receivings 
 and note/ the thing received. So the body being a cor- 
 porall thing, receiveth the glory from the foule after 
 a corporall manner. A body may be fayd to be beau- 
 tifull three manner of wayes.Firft^becaufe of the come, 
 ly proportionable colour of it 5 as Ab felon was beau- 
 tifull, this is a naturall beauty. Secondly, when the 
 light from without doth fhiae upon a cleare obje<ft, as 
 the Sunne upon, a Looking- glaffe, doth cafta^flex. 
 the third arifeth from an interaall light, as the light 
 which is in the Sunne or Starres 5 The beauty which 
 was in Adam before the fell, was that naturall beauty 
 arifingTrom thecomelineffe & proportion of his body, 
 wherein hee exceeded all the fonnes of men ; The 
 beauty in M&yfes and Stephens face, was like the beau- 
 ty of the beames of the Sunne reflex' t backc upoa 
 the glaffe. But the beauty of the glorified bodies 
 fhall be like the beauty ©f the Sunne and the Starrcs, 
 not from without,as the light of the glaffe^but frem 
 the ownc inward light* this is the light that is fpoken of 
 Matth. 13. The jufi (hallfhine as the Sunne in the King- 
 dome of my Father. Chrifts glorious transfiguration, 
 was a forerunner of that glory that wee fliall have in 
 heaven : Wee fhall he made conformable to bis glorious 
 hody^ilph.^.z. This glory in Chrifts transfiguration, 
 inrefpe&oftheEflcncc, was all one with the glory 
 in the life to come 5 but it diffcreth in meafure from that 
 meafure which he hath in Heaven, becaufe it was not 
 per- 
 
Oftheimmortalitie ef the 'Body. 
 
 39 
 
 permanent 5 but eaely for a timers the Sunne in lightens 
 the Ay re. Againe, in the transfiguration it wasonely 
 in his face, bat in glory it is through his whole body, 
 therefore the Apoftle calls it His gUriotM fody> i Cer. 
 xj. Thirdly, in the transfiguration his cloathes were 
 made white 5 but in glory his body is not cloathed, i 
 Cer. 15. 4J.fr# (iwenindijbonwr^ and riltth in glory. 
 
 Adams body before the fall, was a nimble body 
 and agile, fie for the difcharge of the functions 
 of his foule -for if Afahel was fwiftas a Roe, 2 
 Sam. 2. osuch more was Adams body- Man fince 
 the fall, hath a heavy and a lumpifh body, unapt to ex- 
 ecute the fun ftionsof thefou!e$ neither can itper- 
 forrae thofe a&ions which the foule requires of it. 
 But in glory, the foule having attained to the 
 fulnefle of the defires-of it, the defires of the foule 
 mooving the body, the body mud be raoft nim- 
 ble to obey „ In the firft Adam there was no refi fiance 
 in the body to the foule, but in the glorified Adam the 
 foule (hall communicate to the body fuch power, that 
 it (ball be m oft ready toobeyit. Befides theglory that 
 fhall redound from the foule to the body,the foule and 
 body both fhall be replenifted with the Spirt of God, 
 which fliall make the bodies nimble and agile, and not 
 heavy and dull as they arc now. One Eg before it bee 
 hatches heavy & finkcth downe-but when it is hatcht, 
 andfulloffpiritsjthenitfleeth: So thefe bodies which 
 are heavy and dall now,being then replenifhed with the 
 Spirit of God,(hall beagile and nimble ; therefore the 
 Apoftle faith, We (hall be taken up tomee)eCbri(l,\ Cer. 
 
 1 j. Our bodies then being ; agile, we fhall meet Chrift in 
 the Ayre, 1 Cer. 1 5 .43.// uf&wenin maktmfle^ndratfed 
 inforter. 
 
 The firft Adams body was a naturall body , and 
 was to bee entertained by food as our bodies to pre- 
 1 D 4 ferve 
 
 3 4 AgllltAtltl 
 
 7>es. 
 
 +.S*foiUta£iiJhnJpjs 
 
 n'ualittttt*. 
 
4° 
 
 Of the immort alkie of the Body* 
 
 fcrveitfrora corruption. The old Adamsb$dy, al- 
 though it be entertained by food , yet cannot be pre- 
 ferved from corruption. But the foule of the glorified 
 Adam enjoying God, adhercs'tohimperfe&ly^here- 
 fore the body enjoying the foule, fhall be perfe&ly 
 fubjefl to the foule,and fhall be participant of the foulcs 
 properties/© farre as portible it can, having the vegeta- 
 tive and fenfitive facultie fully fubjeft to the reafonable 
 foule, Then the meat e and drmkeofthe foule fhall be ^ to doe 
 the mil of the Father Joh.^.^ And to live upon that hid 
 Mannafieve.i. The nature of every thing is more per- 
 fect, the more it is fubjed to the forme 5 but then the 
 body fhall be moft perfeft, and therefore then moft 
 fubje<ft to the foule,i Cor. 1 5.44.// U (ovoen a natur all bo- 
 dy jindrifeth afiiritualtbody ; It is called a fpirituall bo- 
 dy ,not that it is turned into a Spirit, but beeaufe it fhall 
 be altogether ruled by the Spirit. 
 
 Chap. V. 
 
 OftheferfeBion of Mans Body. 
 
 MAn was created a middle, betwixt the fuperiour 
 and inferior creatures. 
 There is Kfe in Angel and Man^ but more excellent- 
 ly in the Angell than Man • fo there is life in Man and 
 intheBeaft, but more excellently in Man than in the 
 Beaft, and in this, Manmayrcjoyce, that there is no 
 creature which difdaioes to fervc him$ yea, The Angels 
 ate mimflring (piritsfor his good^ Pfal 104,4. Andfio 
 marvell that he is beloved of all thefe, feeing all ©f 
 thefe, in fome fort , and every one of them, both 
 earthly and heavenly things doc like him, be- 
 eaufe hee is a middle in which both agree 5 and as 
 
 the. 
 
Of the perfection of Mans Body. 
 
 4« 
 
 theIewesfayd,2£*&M2.43. Ewe we not all a part in 
 David the King > So all the creatures fay $ Have we not 
 all a par tinman} 
 
 There are three worlds, and man is the fourth. Firft, 
 the elementary world. Secondly, the celeftiall world. 
 Thirdly,the angelicall or fuperceleftiall. Fourthly, the 
 little werld,Man. And thofe things which are found 
 inthe inferior worlds, arelikewife found in the fupcri^ 
 
 element a riejZAlefi is Jit* 
 permunddmus^ mi- 
 ctdcefmo*. 
 
 or * we have here b clow the elementary fire, here it is , 
 ignis ^ra^burning fire:This fame fire is in the Heavens, 
 and thexc it is ignis fbvens fy vivificans, it quickneth 
 and nourifheth all things. There is fire above in the ce- 
 leftiall fpirits, and there it is, ignis ardtns &amor Sera- 
 phicm^ burning in love ; Man the fourth world hath all 
 thefe three forts of fire in him. Firft,thc elementary 
 fire, in the competition of his body of the fourc.ele- 
 ments. Secondly, the celeftiall fir.e,the influence of the 
 Planets in him. Thirdly, the fuperceleftiall fire, the 
 loveofGodheatingand burning within him,£»£,24. 
 Did not our hearts burne withix us > 
 
 God hath joy ncd all things in the world, per media^ 
 by middles 5 as firft,he coupled the earth and the water 
 byjlime ; fo the ay re and the water by vapours-, the ex- 
 halations are a middle betwixt the ay re and the fire 5 ar- 
 giUa^ or marie , a middle betwixt//**; and ftcnes^ So 
 the chrifiall betwixt water and the dtamont - y Mercu- 
 ry or guickfiher) betwixt water and metals -, Pyr- 
 rhites the firefione or marcajie y betwixt ftones and 
 metals $ the cor ail betwixt roots and ftones , which 
 hath both a root and branches; Zoophyta^ or plants 
 refembling living creatures (as the Mandrake re- 
 femblingaman 3 thehearbe called the fcjthian krnbe^ 
 refeaibling a lambe ) are a middle betwixt animals 
 and plants \ So mph&ii% (as the Seale and fuch ) 
 betwixt the heap hying on earthy and in the Sea 5 
 
 fo 
 
4* 
 
 Of the perfection of mans Body; 
 
 A collation of Man be- 
 tweenethe thrc« cffetes 
 of hU life* 
 
 1^ 
 
 Prop. 
 IBuJt. 
 
 fo S truth? ec ameltu ,the o/r/f & bet mxtfiwks and fc4yf x 5 
 So the fleeing fijhes are a middle, betwixt thtfowles and 
 thefi/bes 5 the £*tt betwixt creeping things and the/w/^ 
 the hermaphrodite betwixt nun and woman; the */><? 
 betwixt a ?»*# and a J* *jf , and man betwixt the bctfl and 
 Angels. 
 
 A collation betwixt the child in his mothers belly, 
 and when he lives here after he is borne, and when hee 
 lived under the ceremoniall Law, 
 
 In the mothers belly, the firft fevea dayes it is feede 
 onely , and then there is feare onely of effluxions, but 
 if the mother retaine the feede the firft fevea dayes, 
 then there is h©pe that it will be embryo this an im- 
 perfed child in the mothers belly $ after the feventb day 
 till the fortieth day, then there is danger that flieeis ab~ 
 hort; iffhc part not with this before the fortieth day, 
 then it is fans vivens a living child,tili the birth: 
 
 When the child is borne, if hee live till the feventh 
 yeare, then there is hope that he ihall be lively, and if 
 he live till the fortieth yeare,that then he ufually comes 
 to his perfe&ion and wifedome. 
 
 Anfwerable to thefc under the ceremoniall law,were 
 the children paffing the firft feven dayes, who were cir- 
 curacifed the eight,and the fortieth day were to be pre- 
 sented before the Lordj&?s7/.i2,6i 
 
 I. 
 
 Thatthelivesof beefts 
 are mortally 
 I. ReAfon. 
 
 Chap- VI. 
 
 OftbcSeuleofMin. 
 
 Tf* He foule of man is an immortall fubftance. 
 -*- The oppofition betwixt the life of the beaft, 
 and the foule of man, ftiewech that the foule of man 
 is imtaortall. Firft, the life of the beaft is mortal], 
 and perifheth with the bsdy, becaufc there is no 
 
 opera 
 
Of the Souk of Man. 
 
 4? 
 
 T.RcAJM. 
 
 operation in the fcnfitive facukic without the organs L 
 of the body, but in the beaft there is no operation 
 found above the fcnfitive facukic, for they neyther 
 underftand nor reafon,P/i/.3 2.?. Be not like the borfe or 
 m*le> in whom there is neither under/landing mr reajin. 
 That tbe beafts neither can underftand nor reafon, it is 
 manifeft thus,becau(e all beafts and fowles of the fame 
 kindc workcalwayes alike 8 (being mooved ©nely by na- 
 ture, aad not by art) as all the Swallowes make their 
 nefts alike, and all the Spiders weave their vvebs alike 5 
 therefore the beaft can worke nothing without the or- 
 gans af the body thereupon it follow eth,that when the 
 body of the beaft perifheth,the life periftieth alfo. 
 
 In every thing which may attaine to any perfecti- 
 on, thereis fotuad a naturall defire to that perfe&ion; 
 that is good which every thing defireth 5 but every 
 thing defireth the own proper gaodneffedn beafts there 
 is no defire found, but in their prefer vation of their 
 kind by generation • they have this defire, hic& nunc, 
 at this time, and in this place • but their defire reacheth 
 not to perpctuitic, for the beaft is not capable of perpe- 
 ruitie,therefore the life of the beaft is mertall. 
 
 Delights perfe&the operation andasfawces give a 
 good relifti to the meate,fo are delights to our workes: 
 when any thing hath attained tbeowae proper end, it 
 breeds delight : but all the delight in beafts, isonely 
 for the prefervation of their bodies ^ for they delight 
 not inibunds 3 fniels 3 or in colours y but fo far re, as they 
 ferve onely to ftine up their appetite to meate or to 
 provoke them to lull: 3 :.s when the Elephant beholds 
 red colours ,it moves himtiot to figh^butftirres him up 
 to luft, and being thusenflamed he fights, but firnply 
 his luft is furred up by it ^ therefore the beafts have no 
 delight but in bodily and fenfuall things , and doe 
 nothing but by the body : therefore Levit. 17. 11. 
 
 The 
 
 3, Reafojt* 
 
44 
 
 OftheSouleofMan. 
 
 Theliftofthcbcafliif*i&t9bemtbeyU<>& % which is not 
 to be found fo in the foule of man. 
 
 If the fenfc received things without a bodily organ, 
 then any ofthefenfesfliould receive in them bothco- 
 lours 3 founds,fmels, andtaftcs, becaufeanimmortall 
 flib fiance doth apprehend all the formes alike • as wee 
 fee in the understanding ufiag no bodily organ, 
 itundcrftands all fenfible things alike. Therefore the 
 fenfitive facultie is ftill bound to the organs ©f the 
 body. 
 
 The fenfe is corrupted by a vehement objed, as the 
 fight is dazled, and the earcs arc dulled, by to© vehe«. 
 ment objects of feeing and hearing: but the underftan- 
 ding,the more it apprehends, the more it is pcrfc&edj 
 becaufe it ufeth no bodily organ asthe fenfe doth. 
 
 Objeft. But it may bee ©bje&cd againft this out of 
 A8,26.24*Tqo touch learning bath made thee madde^^m 
 it may feeme that the underftanding is dulled by lear- 
 ning 5 and not perfe&ed. 
 
 Jnfw. When a man becomes madde through lear- 
 ning, it is not the underftanding (imply that is madde, 
 butthcdiftra&ion iSijnthe fenfitiue part arifing from 
 the ill conftitution of the body. 
 
 Thefoulesofbeaftsaremortall, therefore fUttmd. 
 Tythagor** erred, who held that they were immor- 
 tall. 
 
 Chap. VII. 
 Of the Immrtalitieefthe S$*U. 
 
 THattheSouleofMaa is immortall, it is proved 
 by thefe reafons. 
 
 Firft, the Souk when it linderftands any thiog, ,; 
 
 it 
 
Of the irnmor talkie of the Soulel 
 
 45 
 
 itabftra&sfrom the things which it underftands, all. 
 qtiantitie,qualitie, place and time, changing it into a 
 more immaterial! and intelligible nature- which is uni- 
 verfalitie , and lofctb the particular and individuall na- 
 ture „« as our ftomackes when they, receive meates 
 change and alter the outward accidents of tire nou- 
 rifhment to the owne nature, whereby it becomes flefh 
 and blood. So the Soule when it conceiveth of a thing, 
 it feparateth all theie drrgges of particular circumftan- 
 ccs from the body, and conceives it univerfally in 
 theminde. When a man looketh upon a horfe, hee 
 feethhim of fuchquantitie,cf fuch a colour, and in 
 fuchaplace • but when he is conceived in the minde, 
 then it is. an uniyerfall notien agreeing to ailhorfes. 
 As the thing conceived in the minde is not vifible, be- 
 caufe it hath no colours,, it is not audible, becaufe it j 
 hath no found, it hath noquantitie, as bigge or lit- ! 
 tie ; . So the Soulc it fdfe muft be of this nature, with- 
 out all thefe$ quantity, quality, time, and place 5 and 
 therefore cannot be corruptible. 
 
 If the Soule were mortall,then it fhould follow, that 
 the naturall defires fhould becfruftrate, but the na- 
 turall defires (which are not finfull in the Soule ) 
 cannot be fruftrate, Mitura mkilfacit/ruftra y Nature 
 doth nothing in vtive-jt fhould be in vaine,if there were 
 not fomething to content it, which being not found 
 upon earth, niUft.be 1 ought for in heaven 5 therefore 
 the foulefc immortal!, A finfull defire cannot be fuL- 
 filled :as if one fhould defire to be an Angell^but natu- 
 rail defires,(as the defire to be happy & to be free of mi- 
 sery )cannot be fulfilled in this life . therefore it muft be 
 fulfilled in the lift ra come; naturally every man defires 
 to have a being after his body is diflblved 3 hence is that 
 defire w ch men have to leave a good name behind them, 
 and fo the defire that they have that their pofterity be 
 
 well I 
 
 7$eajbn.2i 
 
 yij i HIL ' . J ii' uj . j »i t> , 
 
4^ 
 
 Of the immortalitie of the Souk* 
 
 T\eafon^ 9 
 
 well, and that their friends agree,and fuch:and from this 
 natural defire ,coraethefeambitiousdcfitesinmen who 
 arcdefirous to ered monuments and fepulchers after 
 their death, and, to caU their Unis after t heir mme y P/al m 
 49. 1 2. So Abfalon for a memoriall of himfelfe, fet sp a 
 pillar inthe Kings dale, 2 £00. 18.18. Andthcpooreft 
 tradefman hath this defire when he can reach no high- 
 er 3 he will have a ftone layd upon him, with his marke 
 and na me upon it 5 this very ambitious defire in man 
 isateftimony in his mindethathe acknowledged the 
 immortalitie of the Soule. 
 
 Quefi. «SV<tf«*moovesthequeftion here, how (hall 
 we know that thefe naturall defires are agreeable to 
 rcafon, and that they muft be fulfilled becaufe they are 
 naturall. 
 
 dnfw. Heanfwers, that this defire of the immorta- 
 litie of the Soule is naturall, becaufe it longeth t© have 
 man a perfedi man ; for man is not a pcrte& man,while 
 he hath a Soule and a Body j'oyned together after they 
 are feparate, fo that this defire cannot be a fiafull defire, 
 becaufe it is from the God of nature. Things without 
 life feeke their prefervgti<3kn 3 /5^//^w numerumjxi their 
 owne particular being, and refift thofc things which 
 labour to diffolve them; beafts againe defire the con- 
 tinuance of their kind ut nunc^ onely for the prefent, 
 they defire not thecoetinuance of their kind perpetu- 
 ally; but man naturally defireth effe abfilutum 
 fuum, his perpetuall being, included within no 
 bounds. 
 
 The Soule is no bodily thing,therefore it is not cor- 
 ruptible^ it bea b©dy : it muft be finite,and confequcru> 
 ly cannot have an infinite power 5 but the power of the 
 Soule is in a manner infinite in undcrftanding,compre- 
 hending not onely Angular things, but the kinds 
 of all things, anduniverfalitie$ therefore the under - 
 
 ftandin 
 
 5 
 
Of the immor talkie of the Soule. 
 
 47 
 
 /tending cannott be a Body, and confequently mor- 
 tal!. 
 
 Ol>je£}. But it may feeme,that the fimne and fire which 
 are bodies,may multiply things to an infinite number, 
 and therefore bodily things mayhave power in infinite 
 things, as well as incelleftuall. 
 
 A»fw. The fire may confurae fiogular things, by ad- 
 ding continuall feweli to it $ itcanno: confumere ftecies 
 renmjkt kinds of things. But this is the perfection 
 of the underftanding, that it conceiveth not onely An- 
 gular things, but alio all kinds of things, and univer-, 
 lall things, (that in a manner are infinite) and fo where 
 the underftanding receiveth thefe things, it is not cor- 
 rupted by them, neither corrupts them, but is perfeft* 
 ed by them. 
 
 Every corruptible ching is fubjeA to time and mod- Tfeafon Al 
 on ^ butthe Soule is neither fubje<9: to time nor mo- 
 tion $ therefore the Sowle is no! corruptible: That the 
 5ouleisnotfubjc&toraotion,itis cleared thus; moti- 
 on hindereth the Souletoattaincto the owne perfecti- 
 on, the Souk being free from motion and perturbati. 
 ©nismoftperfc£,andthcnitis rnoft fit tounderftand 
 things 5 as the water the more clcercitis, it receives 
 the fimilitude of the face more clearely , Therefore it 
 was that Eltjba when he was to receive the illuminati- 
 on of prophecy, he called for a Minftrell,2 King^i^, 
 to play fad muficke to fettle his affections. 
 
 Thefe things that are true, have no needeofalyeto T^ea/on^l 
 further them,but to ufetheimmorulitie of the Soule as 
 a middle to further us, to the duties which wee are 
 bound to doe, were to ufc a He,if the Soule were not 
 immortall • for many religious duties which we are 
 bound to performe, require the contempt of this life,as 
 the rcftraining of pleaiures, which a man could not 
 doe if hee had not hope of immortalirie, in which 
 
 he 
 
Of the immortalitie of the Soule. 
 
 hefindcththerccompcnccof.hisloiTes. This perfwa- 
 fion of immortalitie, made the heathen undergoe death 
 for the fafety of their conntrey » and if our laftend 
 wereonelj? in this life, then all that we doefhouldbe 
 for this laft end, to ay me at it, to procure it, and never 
 to croflfe it : it were great madneffe in men, to undergoe 
 fo many hard things as they doe, if they had not a per- 
 fwafion in their hearts of this immortalitie, if we hope 
 onely in this life, Then ofaU men we are moft miferable, 
 icor. 15, and if the Soule were not immortall, Chrift 
 would never have commended him, who hated his 
 owne Soule in this world ,that he may gainc it in the life 
 tocome,M^.8.35. 
 
 The Soule is immortall becaufe God is juft.for God 
 being the Iudge of aIl,C7^. 1 8.23. it behooveth him to 
 punifh the wicked, and to reward the juft 5 but if God 
 did net this in. another life, he fhould never doe it- for 
 in this life, the wicked ftmri{b y and the \ufl are af flitted, 
 F/&/.37. therefore as Godisjuft, there remaines ano- 
 ther life, wherein the foules of the godly are rewarded 
 for wel-doing: the Prophet faith/dr.12. concerning 
 every mans reward, O Lord thm art juji when I plead 
 with thee ^ yet let me talke with thee $f thy judgements ^why 
 doth the way of the wicked prober ,and whygoeth it well with 
 thmthat they doe wtckedly. To the which objection he 
 anfwereth; (that he may defend the juftice of Ged) 
 Gather them together <u a fiocke to the facrijice 5 whereby 
 he fignificth thatafter this life, they fhall fraart in the 
 life to come, howfoever they have efcaped in this life. 
 SoChriftinthe parable, Lak.i 6* bringeth in Abraham 
 defending the juftice ef God againft the Rich glutton, 
 MatthXhap.iiyerfoi. 33. God k the God oftheli- 
 vwg,andnQttbeGodoftbedead\. As Chrift proves out 
 of this place, the refurre&ion of the body; fo 
 hence is clearly prooved the immortalitie of the 
 
 Soule: 
 
Of the immortality of the Souk. 
 
 49 
 
 Soule : for when God makes a covenant with his o wne , 
 it is a perpetual! covenant, therefore it is called a cove- 
 nant of fait, to note the perpetuitie of it. Num. 1 8 . i ? . If 
 thefe with whom God makes his covenant exifte not , 
 then,thecovenantmuftofneced:tieceafc-, but the co- 
 venant of God ir^dures forever- therefore thefe with 
 whom he makes the covenant muft live forever. God 
 calling himfeife the God ofthe Patriarches after their 
 d^th^Exod.^6. thenthefoulesrauft be irmnortall after 
 the ftparationfrom the body. 
 
 It is fayd of lofias^ although hce was flaine in the bat. 
 tell, yet, Hervai gathered in peace to his fathers? thenhee 
 muft be gathered to the fpirits of his fathers who enjoy 
 peace, for he vras not gathered in peace in his body, 
 For he was flaine, 2 Chron. 35. Ic is fayd of Abraham 
 onelythathe was gathered to the body of Sarah, Gen. 
 25. 10. but of the reft fimply it is fayd > they were 
 gathered to their fathers ; that is , their Seules were 
 bound up in the bundle of life , 2 Sam. 25. 29, 
 Which being well marked, is a good argument 
 for the Soules immortality, ai-id that it was knowneun- 
 der the old Tcftament^ by the fathers here, are 
 meant, The fair its of the )ttfi men made perfect ? Heb. 
 12.23. 
 
 The Heathen moft of them were perfwaded ofthe 
 immortalitie ofthe Soule. Cicero cited our of Socrates \ 
 that the Swanne was dedicated to r Apollo , becaufe flie 
 fang fwcetly before her death, like the children of God, 
 who'fingfweetely before they die ; being perfwaded of j 
 this iriin3ortalitie > die pleafantly,(inging their laft moft 
 joyful! long. And the Romanes when their great men 
 died, aad when their bodies were burnt toafhes, 
 they eauied an Eagle fire and mount on high, to figui- 
 fferhat the Soule vvasimmortaH ,ai3d.pefiibednot with 
 the body, 
 
 E Obyci. 
 
5° 
 
 Oj the immortality of the Souk. 
 
 
 Cdnfequznce. 
 
 A eolation bttwixtihe 
 
 Qb'ytiXl the foule be immortall,how is it faidro die ? 
 Avfw. The foule of man hath a twofold life, onea£- 
 folute, another reUtiue. iLhzabfolute oveJfentiaU life of 
 the foule is never losfed, fortheeifenceofthe foule is 
 Metafhyficali^ having a beginning but no end, having 
 no corruption within it 5 the fecond fort of life which 
 the foule hath h relative, having relation to God, and 
 getting grace from him, this life may be loft , for it is 
 not of the effenceof the foule,this laft fort of life in the 
 foule, which to us is relative, to Chrift is per/inaS and 
 cannot be loft. Some perhaps may thinke that this 
 diftinilion raay bee more (bortly exprefled , and more 
 plainely , by the life of nature s and the life of grace 5 
 but they arc miftaken , for both theft (brts of lives,as 
 well ejfentializz relative , were natural! to Adam before 
 his fall, 
 
 Ourfoulesare immortall fubfhnces as the Chal- 
 deans fay, ineodem tret ere temperate ejfe animas ncflras 
 tumcctleftibusjur fau/esare tempered in the fame mortar 
 with the heavenly fpir its 5 therefore wee (hould be their 
 fervants,neither mould wee meafureour condition by 
 our weake bodyes • but remember that we have fpirits 
 oncly fubjeS to him, who u the Lord ofeur Spirits, 
 Revel.it'6. 
 
 The foule is immortally the Sadduces held 3 that 
 the Settle was mwtaB Aft. 23. 8. and they fayd , Let us 
 eate,let mdrinke % tomorrmwefbaU diet, andtheApo- 
 ft le, dr. 1. 1 8, aj.hath it in the prefect tenk,mmmurjve 
 die, to note the beaftlinefle of thefe wretches, who 
 thought they fhould be quite extingui(hed,both infoule 
 and body prefently , like beads knockt on the head , 
 and if any man asked them, wby then ftudy you to 
 keepe the Commadements of God , feeing yec be- 
 leeve nottheimmortaliticof the Soulc? theyanfwe- 
 red,that it might goe well with them in this lifejbut men 
 
 now 
 
Of the conjuttElion of Joule mi 'Body. 
 
 5* 
 
 now, whoprofeflfe the immortality of the foule, ycc 
 ftudy not to kecpe Gods Cora mandemeats, that it may 
 goe well with them in the life to come. Augufiine pro- 
 fefled , if he were perfwaded, that the fo ule were mor* 
 tall , then of all fc<fts he would make choyfe to bee an 
 Efkmrtm. 
 
 Chap. VIII. 
 
 / 
 
 Of the cm)unSi9n of the Settle with the Bedj, 
 
 T^Hc foule is joyned to the Body immediately. 
 
 ** The forme is joyned to the matter without any 
 middle, but the Scule is the forme to the Body: 
 therefore the foule is joyned to the Body without any 
 middle. 
 
 The Soulc is joyned to the body; hence wee may 
 gather that there are iutelle&uall Spirits or Angels 
 whichhave no bodies 5 forif twothingsbee joyned to- 
 gether,^ one perfect , the other more imperfefl; if the 
 more imperfedt be found alone,much more is the more 
 perfed: wc fee that there are bodies without fpirits ; 
 therefore there rauft be fpirits without bodies. Second- 
 ly , thofc thingsthat are infeparable, the onccannot bse 
 found without the other 5 but thofe thingsjhat are ac- 
 cidentally joyned together, the one may bee found 
 without the other, as whireaeffe and fwectenes are 
 bur accidentally found in Sugar, for whiteneffe may be 
 foundjwhere there is no fweetnefTe^as in Sno w -fo fweet- 
 ie(Te may be found where there is no whircnefle, as in a 
 Figge: therefore fweetneff;: and whitcneffe are but ac- 
 cidentally joyned together in the Sugar; fo the body 
 & the Spirit are but accidentally joyned togethcr^thcre- 
 E 2 fore 
 
 <Prop. 
 Illujl. I. 
 
 Coyfequence, 
 
 Duflen iKfe^arahf'./fftfy 
 UgtcA yphylica. 
 
 mftparsH-e Ugi um 
 j quad cogitative tcttji 
 I hpdr*rt fdttfnr* fit ri- 
 \ fibilitas tnhoin'in*. I»~ 
 ! (eptrAbile phyfi-um cum 
 
 I aI'ib xecfjptne ft n'ffrti* 
 ■ tncvrait 
 
i.* 
 
 Oftheconjun&ionoffouleand 'Body. 
 
 Ccnfgq- 
 
 Anlma ye^afiy 'A & 
 fetrfiftVa, efi yirtusfemt- 
 
 ad recipiendamftmum 
 
 f orethsre are Spirits that fubfift by themfelves without 
 bodies. 
 
 0b)tSt. But how is the Soule joyned accidentally to 
 the body, feeing the foule is the effeatiall f or wc to the 
 body which animates it? 
 
 Jnfw. The foule, as the foule, is the eflentiall forme 
 to the body, and fo it is infeparable, but the Souk as it 
 is an intelle&uall Spirit is accidentally joyned to the bo- 
 dy, and may be feparate from it.' 
 'ob\c3* But it n\ight fee'cric that-thc Appflle puts the 
 Spirit betwixt the foule and body, as a middle to 
 joynetbem together, therefore the Soule and Body 
 are not joyned immediately. iTbe/f^.z^. Heprayes, 
 that God would fantfifie. them in their Spirits, Soule, And 
 Bodies. 
 
 An fa. By the Spirit is not meant here a third thing, 
 which joynes the loule and body together 5 but by the 
 5/>/W/heemeanes the gift of fandiification, which is 
 through the whole man both ia Soule and body oppo-, 
 fite to the Old man, Rom.y* 
 
 The foule is joyned immediately to the body, there- 
 fore Averrok erred, who ifeld that the phantafies or 
 imaginations were a middle to joync the foule and the 
 body together. Sothefewho held that the foule was 1 
 joyned tothe Body, by corporall Spirits: and fo thefe 
 who held that they wer$ joyned together by Hghr. 
 
 The foule being one,yet hath three diftinct Faculties^ 
 the Vegetative, Senf$tive, and Reafonable faculties* 
 
 In the conception the Vegetative and Senfitive fa- 
 culties are vertuaJIy in the feed, until! the fortieth day, 
 and after the fortieth day the rcafonable foule is infufed, 
 they give place, and it animates the body. ExoiL 21. 
 22. If two ft rive together , if one of them fir ike a woman 
 with chili , that fhe part with her child , and there be no, 
 hurt, neither to the mnher nor to the child \ then thefriker 
 
 Jbdff 
 
Ofibe conjunction of foule and Body. 
 
 5? 
 
 fhatt not die h hi if there follow death of either of them, then 
 thejiriker /hall die. If /he part with the child before 
 it bee quicke in her belly, then /he fliall not die* 
 but if it bee a quicke child, and flke part with it, then 
 he (hall die. Phyjitims and Canonist hold, that before 
 the forty dayes it is not a living child 5 It is then called 
 Golem^VfaL i^f, verfe i$. MaJJa rudis, corpus imper- 
 feftam before the members be fa&ioned ink -, The 
 feventit reade tfaefe words, JExod. 21. verfe 2*. 
 tguiu>7i<rt**vov jVo/0 ftgnatttm* whteh they rcferre to the 
 imperfefi child when the woman abhorts , and the Ram 
 bimcdMltJfiman, which word they borrowed from 
 the Greehes i as money not fealed or ftamped • therefore 
 the Law faith, Siexierint )eladedha/$ati etas, herfonnes^ 
 the Law then raeaneth of a perfeft and a formed infant, 
 when a reafonable foule quickens it ; Why fhould one 
 give life for life, when as yet the life is not perfeft? 
 Adams body perfectly fafliioned,faith>4g*y?/>?<? 3 recei- 
 ved life and net before. So infants bodies perfeftly f a- 
 fluoned/receivc the reafonable foule. 
 The fou le is joyed to the body to make up one per fon . 
 The foule is not in thebody, as a rmn dwelling in bis 
 houfe, or a Sayler in the fhippe 5 for a h©ufe will ftand 
 without the man, but the bodydecayeth without the 
 foule; Hie is not in the body as the Spider in her web, 
 asChalcidtM held, determinate to one part of the body, 
 and from thence giving vertue and influence to the 
 whole body • as the Spider dwelling in the middle of 
 her Cob-web/eeles the leaft touch in the we"bbe,eithcr 
 within or without; Neither dwels. the foule in the body 
 aswarerintoaveffelfj or as one liquor into another 5 
 orasthcheateinthefire$ butas the morning light im- 
 parts the beames here and there, and in an inftant doth 
 unite her felfe to the tranfparcnt ayre , in all and every 
 part thereof, ftilirefting whole when the ayre isdivi- 
 E 3 ded. 
 
54 
 
 OftbeccrtjunElion of Souk and Body. 
 
 
 Confequence] 
 
 Wufl. 
 
 A vim ^ nan eft ^nib ifo 
 . omni eorporifed or£dilbto 3 
 (<f naturslt ad(ufc£}tl~ 
 cnem corpwH a/to, 
 
 ded, abiding pure when the ayre is corrupted. So 
 the foule nlleth the body, being all in all, and all ine- 
 very part •, and as the Susne bringeth light from a- 
 bove, although we behold it in the ay re $ fo the foule 
 fprings from eternall light, although fhe fhew her po- 
 wers in the body 5 and as the Sunnc in diverfe places 
 worketh diverfe effects , here Harveft 5 there Spirng; 
 here Evening, there Morning ; fo doth the foule in 
 our little world workediverfely 3 upon diverfe ©bicfts, 
 here tfre attracts, there fhe decods; here (he quic- 
 kens , there fhe makes to grow 5 the light fhines by it 
 felfe, without the ayre, but not the ayre without the 
 light ; fo the foule lives by it felfe, but the body cannot 
 live without the foule. But as in all comparifons there 
 is fbmediffimilitudCjfoitishere* for the light is but 
 a qualitie, but the Soule is a fubftence, the light comes 
 from the fubftanceof theSunne, butthe Soule is not 
 oftheE (fence of God. This coniun&ion betwixt the 
 foule andthe body isfoneere, that it makes up one 
 Perfon, and this is the reafon 3 why the finks Ungfor 
 the Bodies. Reuel*6. 1 ©. 7> be joyned againe U them in the 
 rcfurreclicn. 
 
 The foule was joyned to the body to make up one 
 Perfon , and to dwell perpetually in the body,butfince 
 the fall, the foule is from home in the body, andahfent ' 
 from the Lord) 2 Cdr. 6. 
 
 The Soule is appointed onely to animate one 
 Body. 
 
 The body ofa flee, muft onely have the life of a flee 
 in it, the Soule ofa man cannot animate the Body of an 
 other Man , or an Elephant , Materia indiviiuales 
 ejufdem (peciei funt it a determinate 5 ut nullam alum ftr- 
 mam e)ufdemffeciei recipere peffunt, that is 3 Every Bodj of 
 that fame kinde ufo determinate^ that it cannot receive any 
 ether forme of the fame kind 3 hut the owne. 
 
 The 
 
Ofthetonjun&ion offoule and Body. 
 
 55 
 
 The foule can animate no body but the owne body 
 of it; therefore they erre who thiake that the Soule 
 ©fMan may enter into the body of abeaft and ani- 
 mate it, 2. The Pythagoreans and the lewis erre, who 
 held that the Soules went from one body to another. 
 Mark. 6.1 6. 
 
 The foule was placed in the body, to animate and to 
 rule it. 
 
 There arc two things required in a forme. Firft,that 
 it give a being to the matter. Secondly, that the forme 
 and matter make up one things fodoth the Soule of 
 man give being to the body j and makes up one Perfon 
 with the body. 
 
 Objett. But feeing the fouleisa fpirituall thing 3 and 
 the body corporall of two different natures , how can 
 they make up one perfon ? 
 
 Arfw. The more excel lent that the forme is,the more 
 nearely it is joyned to the matter ; and makes the neerer 
 coajun&ion with it. Sothe foule of man joyned with 
 his body makes a more ftri&er conjunction then the life 
 of a bead joyned with his body. But if the body were 
 of the fame nature with the foule, itftiould not make 
 up one perfon, as the life of the beaft joyned with the 
 body makes not up one Perfon, becaufe of the bafe- 
 neile of the forme which isonely drawnc out of the 
 matter. 
 
 We bzleeve that Chrift tooke upon him the nature 
 of Man 5 and therefore a foule : which would not 
 follow 5 if the foule were not an eflentiall part of 
 man, but onelyaruler of the body. Cbrifts DivK 
 nity might have ruled his humanity 5 But ApUtmris 
 was condemned for taking away of Chrifts Soule, and 
 putting oncly his Divinity in place of a foule to rule the 
 body. 
 There are feme formes which rule onely the body, 
 E 4. but 
 
5<* 
 
 Ar\flot*ude4mm* 
 
 Confequena* 
 
 Th«*A$Mn % <Mtr4£e»t, 
 
 Of the conjunction of Souk and Body. 
 
 but doe not animate them, as the Angels,, when they 
 tooke bodies upon them, AngeUrum operathnes in cor- 
 paribus non fuerunPvitales ^Thofe things which the An- 
 i gels did in the Bodies were not vitally They ruled the bo- 
 dies, but they informed them not; and they onely mo- 
 ved the bodics.SecondIy,there are fome formes chat id- 
 forme things,but doe not rule them, as the formes of 
 things without life/Thirdly, there are formes which in- 
 fer me and rule 5 as the Soule of man in the body. 
 
 Obyfti It is fayd that the Angels did eate and drinke, 
 Gen. 1 8. Therefore they have exercifed theft vitall fun- 
 ctions in the body. 
 
 j&nfw, Theodoret an Hirers* Metaphor ice non proprie 
 dicunturedere\ They areiaideto eate by way of me- 
 taphor , butnotpropcrly$becaufeofthe manner of the 
 true eating; and the P hilofopher faith ,that, Voxefi 
 aftm animati corporis. The voyce is the aft of the living 
 creature 5 but when a Lute giveth a fouad, it is but me- 
 taphorically a voyce (faith he:) So the eating of the 
 Angels was but metaphorically a eating, for they eate 
 Hot to difgeft, or to nourifh their bodies. 
 
 In this that the Soule is joyned to the body as the 
 forme, we may admire the mervailous workeof God, 
 foritow/^wondrcd at the mervailous fashioning of 
 the body in his mothers wombe, Pftl. 1 39. much more 
 may wee admire the mervailous conjunction of the 
 Soule withthe body/or we may obferve that the high- 
 eft ofthe loweftkind , is joyned alwayes to the loweft 
 of the higheft kind, as the lowed of living creatures 
 (which have life) is the fliell-fift, as the Oyfter diffe- 
 red little from the life of the plant, it comes nearer in 
 order to the bead then the plant dotb,becaufe it feeles$ 
 therefore it is well fayd by one. Sapient ia Dei conjunct 
 fines (uper mum principijs infer brum 5 the wifidome of God 
 hath con joyned the ends of the fuperiernith the begin- 
 ' ning 
 
OftheconjunSlion of Souk and 'Body. 
 
 57 
 
 ntngfthe inferiour ; as the fhel-fifh robeethebafefta ' 
 mongft the fenfitivc , and more noble then the va ge c 
 tive. So the kody of man is the raoft excellent an^ 
 higheft in de greeof the inferiour creatures; the foule (a~ 
 gaineJofmanisthelowefiofintellefluallSpirttsjmarke 
 then how thefe two are joyned together. Therefore 
 fitly the foule of man hath beene compared by fome to 
 the horizon, for as the horizon feparatesthc upper parts 
 of the world from the nether, to our fight, and yet the 
 fphere is one; fo doth the foule feparate the intellectual! 
 fubftances from the earthly bodies -and yet if is ©ne 
 with them both. And as Hercules was fait] t© be Partim 
 apudfupemrfartim apud inferos $ fo is the Soule , partly 
 with the Spirits above, and partly with the bodies 
 below. 
 
 The bodie joyned to the foule, maketh the foule a 
 complcatcfpirit. 
 
 The Angels without bodies ztefpiritu* completi; but 
 our foules without the bodies are incomplcate fpirts. 
 The Angels when they affumed bodies, it was not to 
 their perfection, but for their miniftery, Nm qmbusyt- 
 ventur fed qttibtM invent: Not that they were helped by 
 thefe Bodies, but that they might helpe us. They have 
 a double action, one of contemplation, another of mi- 
 niftery 5 for contemplation, to behold the lace of 
 God continually, jAatk. 1 8. xq. They tooke not bodies 
 upon them; but onely for the mioiflry to us ; but the 
 foule of man is an incompleate Spirit , without the 
 bodie. 
 
 The Soule was joyned to the body, to goc upward to 
 God, and not to bedepreffed by the body. 
 
 When water andoyle are put together, the oyle be- 
 ing more aeriall goeth above, and the water being 
 heavie goeth under 5 fo die foule being more ccleftiall 
 went upward, and was not drawne downe by the body, 
 when man flood ininnocency. The 
 
58 
 
 Of the conjunBion of Souk and 'Body. 
 
 Trop. 
 jlluji. 
 
 Auima e# ftmplex m 
 epent't* {<? ttm\tipl«x la 
 
 Prof 
 jlluft. 
 
 A collation betwixt the 
 innocent and old 
 
 The Soulc hath fundry operations in the body. 
 
 When ir groweth$ it is call dnimx > y when it contem- 
 plates , it is called dfpirii^ when it Teeth and heareth, it 
 iscalledy?*/J h when it is wife, it is called dnimus^ when 
 it difcernes, it is called reafon 5 when it remembers , it 
 is called memory \ when it affents lightly, it is called opi- 
 nion-, whenfhedcfinethatruthby certaine principles^ 
 then it is called judgement. 
 
 God hath wifely placed the faculties of theSoule 
 and the Body, 
 
 He hath placed thzinteffefittdltfac/tltie in the Br dine, 
 as higheft $ the affections in the Retrt^ the nttnrdll pan 
 ia the Liver and Stomacke-, hechath placed the under- 
 ftdnding'm xkeHedd, as in the throane; in the Hegrt as 
 in the chamber 5 but the reft of the inferior facultieshee 
 hath placed below , as it were in the Kitchen : and ask 
 wcreanunfeemely thing for a Prince to be fitting in the 
 Kitchen, and never to minde matters ofeftate rfoitisa 
 bafe thing for the foule to have minde of nothing but of 
 eating and drinking, and to choofe Mdrthx her part, but 
 never Mtries, Luk, 10.42. 
 
 Man before his fall lived the life of God , but fince 
 the fa!l he lives oncly the oaturall life, and few live the 
 lifeofgrace. There is fo little life in the (bell-fifh 5 
 that wee cannot tell whether they live the life of the 
 plant or the fenfitive life. So the life of God is fo vveake 
 in many men, that we cannot tell whither it bee the na- 
 tural life or the fpirituall life which they live. Zeu&es 
 the Painter painted grapes fo lively, that hec deceived 
 the birds, and made them come fleeing to them- Veda- 
 //& made *^mH7*, images mooving by themfelves, hee 
 made men belecve that they were living; but Pygm* - 
 tun made m image fo lively, that he fell in love with it 
 himfelfc. So hypocrites which live onely the life of 
 Nature, they will fo counterfeit the anions of the faith- 
 full, 
 
Of the conjunBioh of&oule and (Body. 
 
 full, that they make men believe indeed that they live 
 the life of God -and fometimes th ?y deceive themfelueSj 
 thinking that they are livfng when they indeed are 
 dead : the quickening power of the foule defires onc- 
 ly being, and fo it refts : the, fenfe would not oncly be % 
 butalfo^wfl: but the undemanding afpires above all 
 thcfetoetcrnallbliflTe; thefe three powers make three 
 forts of men, for fome like plants doe fill their veincs 
 oncly, fomeagainc doe take their fenfes pleafure like 
 beaftsoneIy 3 and fome doe contemplate like Angels: 
 therefore the Poets in their fables doe faine, that fome 
 were turned into flowers 3 others into beafts,and others^ 
 into gods* 
 
 Chap. IIII. 
 Of the endofMans Crertiw. 
 
 MAn was created to ferve God. 
 A circle is more perfeft than a line, for acir- 
 clereturnesbacke to the point whence it began: but a 
 line is more imperfe^never returning to the place from 
 whence it began. Man and Angels returne bscke to 
 God who made them , like a circle, butthebepflsare 
 like a line goineflraiteforward^ never looking bicke to \ 
 Godagaine, who made them. It is true, fome make 
 the circle ofafmall circumference, and returne to God 
 fcone after they came forth from him . others againe 
 make it as large as the world ,and run through all things, 
 feeking bleflednefTe, but finding a©ne 5 after a large and 
 wcarifome cotripa(Te D they returne to their maker at la& 5 
 zsSabmM did when he had proved all vanities. But the 
 moft part are like the bealb , comming from God as a 
 
 {freight 
 
 59 
 
 <Prof. 
 Itluft. I. 
 
 Duplex eft me/uJ 3 rtHus^ 
 & art* firit* 
 
6o 
 
 Of t the conjunction of Souk and 'Body; 
 
 Confequence * 
 
 ftreight line, but never returne backe to hjm againe, and 
 therefore are miferable eternally. The beafts content 
 themfelues with their owne proper ob/efts , never loo- 
 king to God. 
 
 Therefore when beaftsin the Scriptures are brought 
 in prayfing God, Pfal. 148. It is onely to ftirre up man 
 that he may prayfc God. 
 
 All the creatures infomefort returne to God, info 
 farre as they referable him in their being , but becaufc 
 God is a tnoft wife and under (landing Spirit, it was 
 neceflary that a vifible Creature (hould be made like to 
 him in undcrftanding, who fhould turne about againe, 
 toprayfeandhonourhinij and not onely to beanoc- 
 cafion of his prayfe(as the beafts are,) but (hould dire &■ 
 ly prayfc him. . 
 
 Man before his fall was dire&Hy carried to the right 
 end 5 but fince the fall other vifible creatures arc carri- 
 ed to their proper ends : but man bow negle&eth his 
 proper end, wherefore he was created , and is led for- 
 ward by the inventions of his owne heart. 
 
 So much of the Soulc and body ©f aaan, and their 
 threefold eftate,io Creation, Fall, and Reftauration: 
 we come to the Image of God, by whichhe comes to 
 be participant of the nature of God. 
 
 A c3liation feetwht the 
 innocent,and oldAd*m» 
 
 (Prop. 
 Ithift.i, 
 
 Chap. X. 
 
 Of the image of G$din M*** 
 
 MAn in his Creation was made inhoIinefTe , to the 
 Image of God, and tobeare rule over the reft of 
 the vifible creatures. 
 
 God hath an effential Imtge ,and SLperfonaSlmage^ his 
 efentiall imagers holincfleand righteoufnes 5 conamon to 
 all the three perfons. hisperfimtl Imagers Iefus C hrift: 
 
 When 
 
Of the image of Cod in Man. 
 
 61 
 
 When Man is faid to bee made to the Image of God,hee 
 is to bee vndet flood to bee made according to the effen- 
 tzajl Image , and not to his perfonM Image : for if it were 
 meant ot his Perfomll Image, then as Auguflme rasrkes 
 wd!,.hce would have faid, Let us make Man to my image, 
 and net to our Image ^But Man being reftored to the 
 Image ©f God againe, isreftored .botbtothe-efleariall 
 Image, and is conformed to the Image of his Some 
 Chrift Iefus, Rom. 8. Jhofe whom before knew, hte ftcde- 
 (linatedto be made like to the image of his Sonne, 
 
 The (rmilitude of one thing is found in another two 
 manner of wayes. Firft, when one thing is like to ano- 
 ther in nature$as when the fire burnes the wood ,the heate 
 in the wood is like in effeace with the heate in the fire. 
 Secondl y 3 one thingis like to another in knowledge and 
 tmderftanding, as when wee feele or fee the fire burning, 
 Now the goodneflc of God is communicated to his crea* 
 tures, not onely by the giving them beings but: alfoin gi- 
 ving them holy knowledge in fome meafure like unto him- 
 fclfe, and in this principally confifts the image of God, 
 
 Thcreisatwofold^w//'///^; the firft is mtmall, the 
 fecond by reprefent alien ; the naturall fimihtude is when 
 one thingis like to another by nature, • as one egge is 
 like another : and this is twofold $ either perfefi 
 or imperfeti j prfetl as betwixt- thefe tbirgs that 
 areofthefame kind, as the Sonneis the perfect Image 
 of his Father^. Cor. 4,4. Imperfeg is that rvhich is fome- 
 whatlikeinnature,andby way of Andogie to that which 
 is ptrftB ! , as created wifedome in Man hath fomc 
 Analegie with the incrcated wifedorne in God, 
 ColcjJ' % 3. 10, A fmilttude by re pre fan aft on , is when 
 things are reprefented totheminde, aodthl$r$£#/ifp- 
 tAtion is either ob)eSive or formal. Obiettive when one 
 makethafimilirude, according to the patternc which 
 hce hath before his eyes • and this is feene in artificiall 
 
 things, 
 
 Duplex imago ffichit ah s } 
 
 lllufi. 
 
 Duplex eft (tmiUtude, fe- 
 cunUnm naturam & in 
 cognitive* 
 
 Dt*p ex eji fimilstMCy 
 nut ur alit ^ repr<sfenta-%. 
 
 Duplex efl [trKtl'itudi 
 naturalupe ftfta aut 
 tm^erfetlafeu analogica. 
 
 Duplex fimil'tttitle rfpu* 
 fentat\'s;a^b)t'{li'\>a i et 
 
 for malt s r . 
 
6z 
 
 <Prof>. 
 JBuJi. 
 
 .!-• 
 
 Uta rcfmruwHr, i . ut 
 
 ivde <tut naturalter aut 
 trufictdUter. 
 
 Of the conjunction of Souk and Body. 
 
 things , as when Abaz y 2 King. 16. made an Altar, ac- 
 cording to ths patterns of the Altar which hce (aw at 
 Damafcta. A for mall reprefentatlan ot a fimilitttde is, 
 when the minde formes the fimilitude ofathingj and 
 this kind of fimilitude in the mindc , is more abftra&ive 
 and perfe& then the form:r; and the ebySlive depen- 
 ded upon this, for every cxtcrnall representation, pro- 
 ceeds from a for mall and inward reprcfentatioa in the 
 mindc,as when they made the golden Calfe, Exod. 32. 
 Firft,they carried th^formall reprefentatien of this Calfe 
 with them out of Egypt- y md they made theobjetttuefimi- 
 ///Wlfofitin the wildernefle. So when Me/is recei. 
 vedthepatterneofthe Tabernacle from God on the 
 mount, hee kept the formal reprefentatim of it in his 
 minde : but when hee ere&cd it and fee it up according 
 to the patterne, Exod. 29.42. this was the ob\e%ivere- 
 f refutation. Now when it is fayd , that man wat made 
 according to the Image of God , x Gen. 2. It is not to bee 
 underftood that he was made according to the perfect 
 Image of God y for Chrift isonely the perfeft v naturdS 
 Image of the Father \Heb. i.but he was made to his Image 
 by way ofAnalogie y not exprefGng bxslmage £\i\\y and 
 naturally. Man was not made to the Image of God <?£- 
 j>#/T/*jbecaufe God had no patterne without himfelfe 
 I to make him by ;he was made to the Image of God for- 
 mally, when he was made to the exemplar that was in 
 the mind of God. 
 A fimilitude diftcrcih much from an Image:. 
 Aacggcislikc 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 oh thing; firft, it muii bee 
 like it ^ fecQndly,itm'jftbecfrom it, either naturally, 
 as thereiiexof the countenance in the glafie^ or arti- 
 ficially y asthefealeinthewaxe from the fcale ir felfe. 
 
 When 
 
Of the image of God in Man. 
 
 <? 
 
 "urn adyt- 
 prejtntet. 
 In tmaiwe fttni cxtm* 
 far (p txemf latum y %. 
 
 QuatutT mcdi') (U » cop 
 xof£tmu*>\ I* y^Wn' 
 
 When iris the irr.agc of a thing made by Art^ it repre- i 3i „ /; -^; ; 
 
 fenteth not the thing artificially , but ntturattj -, for the *»*■ nprejtn 
 
 image of Ctfari snot exinftrtttto , the image of €dfar } 
 
 at the appointment or pleafure of the Painter ; for then ! r u*mJut* re^rtjemm 
 
 any Ggnc which the 'Painter ihould make 5 fhould bee | ******** 
 
 the image of C^/ir- but Art muft imitate nature as 
 
 neare as fhe can : fo that the image is the image in fo 
 
 farre, as it naturally reptefents. Thirdly^ it muft repre - 
 
 fentin particular the thing it felfe. 
 
 There arefoure wayes to take up the Image of Gcd in 
 man. Firftweeknowarnan m.vefiigi^by the print cf 
 histfoote; Secondly, wee know him , in umbra., by his 
 fhadow \ Thirdly, wee know, in fnculo^ in a glaffe 5 
 Fourthly, we know him, infilio^ in his Sonne, Wee 
 knovvamanwi/(/?/f^,by the print of his foote, specie 
 ernbiccogntjcimuifednonindmiduHm. We ksiow that 
 araan hath beenc there and not a beaft, but wee know 
 not this or that man by the print of the foote. Wee 
 knowaman ; /^«w/'M 3 byhisfhadcw3 here we takeup 
 fomewhat more of man then hee did by the print of 
 his foote , as wee know it is the fhadow of a man 5 and 
 befides this, his qualitie how tall hee is > but wc e know 
 not in particular by the fhadow this or that man, 
 The creatures they arebut the Shadow of God , they 
 demonfiratetausthatthereisa God & they (hew to vis 
 his greatneffe and power , but no more. We know a 
 man in fpeculo, inaglafie, when wee fee the image of 
 hisfaceinthcg!a(Te, here wee difcerne and know him 
 more particularly. Maninhisfirft Creation was lite 
 tcKhisimagc; When we fee a mans fonr.e that is be- 
 gotten of his Father, that is the moft lively repre fen ra- 
 tion of a man, when he prefents his perfon, manners and 
 al!,aDd to Chrift isthe perfonall andnaturall imrge of 
 the Father: and man renewed 3 isthe image of 
 Chrift. 
 
 Mar 
 
6 4 
 
 Of the Image of God in Man. 
 
 Confer i. 
 
 Confeq. 2 : 
 
 Hieron.Olsiifierjn Gem 
 
 Confeqi 
 
 A coHstion betwixt the 
 innocent, oId ? and renu- 
 cd dd4m 4 
 
 Man was made in holineffito the Image of God j 
 therefore the Anthropomorphic ( who thought maa was 
 made tothe Image of God according tohis Body, 
 thinking that God had had alfo a Body jwcre in a grofle 
 error$ for when as in the Scripture there are fcete, 
 hands, and eyes, attributed to God , it is but by way 
 ofmetaphore or borrowed fpecch; other waycSj as 
 T-heodoret marketh well, wee fhould bee forced to af- 
 cribe a monftrous body to God becaufe hee isfaideto 
 have wings, to have pennes, PfaL -r8. and to have [even 
 ej/es^Zach^ 
 
 The Image of God is not properly in the body but by 
 reffcx,therefore thefe alfo are miftaken who thinke that 
 God in the Creation tooke vponhim the vitible lhapc 
 of a Man^and according to that fhape made Man a for man 
 was made according to the image of God in thcSoule, 
 and not according to the fhape of his Body. 
 
 Thefe who thinke that man was made to the image of 
 God (thatis, according to the humane nature ofChrift 
 which hec was to afTumcofahe^/r^M^) errealfo, 
 for God faith not. Let w mike Man to thy Image ^ but, to 
 cur Image. Secondly the Sonne of God according t© his 
 humane nature, isfaid rathenobc tr?ade according to 
 the5ikenesofothermen 3 P4//.2.7. It is true that by grace 
 thefe whom he foreknew hepredtflinate to bee like the Image 
 ef his Sonne. Eom.8. 
 
 Adam whes hee was made to the Imageof God in his 
 firft Creation, was like tothe Moon e in the full ^ Man 
 fallen, before regeneration is liketbe Mooneinthe con- 
 junction, altogether obfcurcdbySunce, the Imageof 
 God then is defaced and blotted out in Man by (innc:the 
 image of God in Man reftorcd, islike the Moone wax- 
 ing and growing by degrees til! fihee come to her per- 
 fection. But as in every -fimilitudc there isfomediffi mi- 
 litude, To it is here, for when the Mo®nc is io the 
 
 con- 
 
Of the image of God in Mat. 
 
 coajuniiion, (hee is neareft to the Sunne, herlight and 
 life 5 and is more illuminate byhisbeames, than in the f 
 oppofitio^althoughitfeemenot fo to us- and there- 
 fore the Church is well compared in her perfection, to 
 the Mo©ne in her conjun&ion. Againe,the diffiiwili- 
 tude would bee marked, becaufe the Moone in 
 her fulncfle is in oppofition, furtheft from the Sunne 5 
 but the Church m her Plemlunte of grace, (he is neareft 
 the Sunne of righteoufaefTe. The Moone in her con- 
 junction is neareft to the Sunne; but the Church in 
 her con/un&ion being darkced by finne, is furtheft 
 from her Spoufe the Sunne of righteouinefle. 
 
 Thejirji Adam was made d living Souk^ but the fe- 
 cond A dim was made a qHtckwngjpirit. i Cor. 1 5 . that is 3 
 the firfi Adam in his Creation could have begotten 
 children'to his owne image, inholinefle, and righte- 
 oufnefle.' but could not have given them pcrieverance, 
 and continuance in grace; but ihc/eccnd Adam^ that 
 quickmng (pint • as hee begets children to his ovne 
 i nc'ge 5 fo he gives them perfcveranceingrace,that they 
 fall not aw jy againe. 
 
 Of this we m:iy gather, i? Adam had nor finned, his 
 children might have finned ; for his pofterity by ge- 
 nerationjCould have gotten nothing from him, but that 
 which he had himfelfc : but Adam had not this gift of 
 confirmation to continue 5 therefore he could not pro- 
 pagate this to his children, Ejfefiu* nan potefi ejfe per- 
 feciiorcauja^ For the effedt cannot be more perfeft than ! 
 thecaufe. 
 
 The Image of God confiftcd m perfed holineffeand 
 knowledge. 
 
 M<in was not to grow in hoImeffe 3 as he was to grow 
 
 in knowledge 5 for he was fully holy, and had all the 
 
 perfections of it,which was requifite in a Man. 
 
 The firft Adam was holy,^»>, fully j bat not lKvm»<, 
 
 F he 
 
 6 5 
 
 A collitton betwixt the 
 Innocent and fecond 
 AtUm 9 
 
 Confty 
 
 Trop. 
 
 
 llhtf. 
 
 A collation bttwixtthe 
 1 noc<rnr,ftcond and re- 
 newed Ad*m» 
 
66 
 
 Of the knowledge of Adam. 
 
 Illuji.i. 
 
 lUuft.Z* 
 
 hce had not the gift of confirmation in holinefle, to 
 make him continue u> the end. Iefus Chrift thefecond 
 Adam was holy faft & i*n\h*t, he was full of grace and 
 holinefle, and could not fall from his halinefle : but 
 the renewed Adamis holy, o/io*Mif«ft & Ik*tik«<> he is but 
 renewed in holinefle i& part, and through Chrift hce 
 cannot fall from his hdlineffe. 
 
 G HAP. XI. 
 Of the knowledge of Adam in hisfrft creation. 
 
 THis Image of Ged made Adam to have perfeft 
 knowledge^both of God and his creatures. 
 
 there is a perfeftioa in parts, and a perfection in de- 
 grees : he had all perfection in parts of knowledge be- 
 fore his fall, but hee had not then attained to the per- 
 fection of degrees in his knowledge,becaufe he was not 
 confirmed in grace. 
 
 His knowledge was obfeure, comparing it with the 
 light which fhould afterward have beene revealed to 
 him • for thefe principles of knowledge which he had$ 
 were both common and imperfed • if they had beene 
 fingu!ar,they had not beene principles but conclufions- 
 if they had beene cleare^they had not beene principles 
 butmeancs. 
 
 The Image of God in Adam was either inward or 
 outward, his inward Image was either in his under- 
 standing 5 will, andafle&ionsorpaifions. His outward 
 Image was in his dominion over the creatures spoken 
 of in the fecond part.) In his under/landing confifted his 
 knowledge; 
 
 Adam had knowledge both of God, and of his crea- 
 tures - 3 his knowledge of God was either his inbred 
 
 know- 
 
O/Jdams inhred knowledge. 
 
 knowledge,which wasnaturall, or his acquired know- 
 ledge^ the creature ; or his revealed knowledge, ei- 
 ther of God or of his creatures ! of every one of thefe 
 in ordered firft ©f Adams inbred knawlcge. 
 
 Chap, XII, 
 Of Adams inbred knowledge of God. 
 
 MAn before his fall, had an inbred knowledge of 
 God,bef©re he knew him by his creaturcs,or any 
 other teacher. 
 
 As light is the firft obje£ of the eye, and not the 
 light of the Sunne or Candle. So God is the firft ob- 
 je<5l of the minde,but not this or that way revealed, by 
 his creatures 3 or by his word. 
 
 The principles ofthings,are either manifeft in them- 
 felves oaely,or, they arc manifeft to us ; that there u 4 
 God) is a principle manifeft in it felfe, becaufe there is 
 so ncede of a middle to preove it. But it is not a prin- 
 ciple knowen in it felfe to us, becaufe we muft ufe mid- 
 dlcs,that this principles may be ft ir red up in us . 
 
 The firft principles which we have of God, are na- 
 turally inbred within us; but the firft principles of o- 
 therlciencesarife without from the feafes. Princifia 
 de Deo^frimifUfcientUrum ex tffofiU differ tint $ cog^ 
 ^ojcimuideum^ per extrimi^ienem^ cogmfcitnsu fcientsas 
 per intromifsionem. The knowledge of God wee 
 have it by extromiflion . but the knowledge of 
 the firft principles we have by intermiflion. The un- 
 demanding at the firft is voideof all formes, yet it is 
 capable ohll formes 5 ss the eye being voideof all co- 
 lours,yet is capable of all colours; the way how the 
 underftanding receives thefe formes into it is thus, the 
 F 2 fenfe 
 
 67 
 
 Trop'i 
 
 HI4.1. 
 
 Principle dc dea §el font 
 perje mta *veljecun*Hm 
 
 ' 
 
 niuft.z: 
 
 Dups'x t flint eik8us 9 
 
6S 
 
 Of Adams inbred knowledge. 
 
 ■ yjHVMMM* 
 
 Confer 
 
 fcnfe lets in the particular obje&s to the imagination 
 where they are more refined, than they were in the 
 fenfc; and by the light ©f the intelle&ual! agent, the 
 poffible faculty n©w a&ually underftands. As the wo- 
 man in the Gofpel who loft her groat, could not have 
 found it againe untill the candle was lighted : fo this 
 poffible power in the underftanding, could receive no 
 objeits from the imagination, unlefle this light inter-. 
 vencd 3 and thus the firft principles of fciences are bred 
 in the minde; for if I had never feene with my eyes, 
 totumjhe whole, I could never lay up this firft principle 
 ir.*nay minde, that, the whole is mere than the furt$>. So 
 that all this knowledge comes from the fenfe firft, and 
 that maxime holds imc^^uicquidejiin intelteitu, pri- 
 mfuer&t in f tuft*. 
 
 ohyevt. If all our knowledgecomes from the fenfes, 
 how arc thefe principles fayd to be naturally in man ? 
 
 Jn/w. They are fayd to be naturally in him^becaufe 
 they are framed in the minde, without any rcafoning 
 or diicGiirk-but theconclufions drawne from tfeefe,are 
 madeuphydifcourfe, and are not alike amongft all 
 menu's the firft principles are. 
 
 Oh. If all our knowledge of things come by the fenfe, 
 how is it then that the man in the Gofpel, who was 
 borne blind 3 when he began to fee,fayd that, he/aw men 
 -walking a far re off like trees , AfatthS.24. If hee had 
 not had fome notion of trees in his minde without 
 helpe of the (cafes,, how could hee compare men to 
 trees f 
 
 Jnf0. This notion which hee had of trees was by 
 
 other fenfes^as by feeling and hearing < but i( hee had 
 becne both deafc and hit )d,&c. He could have had no 
 notion of :.recs,as no blind man can fudge of colours. 
 The principles of feiences, arenot&ucunlly inbred 
 in us, therefore Plate firigen, and Avtrrm t erred who 
 
 held 
 
r~ip Hrif -g-'mlt: 
 
 Of Adams inbred knowledge. 
 
 6f 
 
 held that the Soules were from eternall, and the prin- 
 ciples ©fall fciences, were from all eternitie, inbred 
 with them ; and to learne was onely to remember % and 
 an aSuall knowledge of thofe imprinted notions . This 
 comparifon then^cleares not the purpofe we!J 5 if a ma- 
 fler were to feeke his fugitive fervant in a multitude^ it 
 were in vaine for him to feeke him, unleffe he had feme 
 pre-ogtions of him, in his fhapeand favour ; or carried 
 fome^i&ure drawen by others. SaunkfTe fomething 
 were drawen within us, we could never take up thofe 
 things without • but there is ao fuch principles drawen 
 inourmindeacthe firft, untill they be formed out of 
 the imagination, and layd up in theminde; and by 
 thefe we may enquire, after that which we underftand 
 not. 
 
 Wee underftand nothing by intromiffion through 
 the fenfes to the underftaading ; then Adawsknow- 
 ledge^which he had ©fall the creatures when he awaked 
 outofhisfleepe, was an extraordinary infufed know- 
 ledge, and was not naturallt© him;Butthe firft know- 
 ledge of God, is inbred with us, and is cnlightncd 
 with that firft light, 'which enlightens all men camming in 
 t he mr Id J oh. 1.9. 
 
 This inbred knowledge,' which man had of God be- 
 fore the fall, ismoftobfeurenow fmce the fall . as he 
 who writes with the juyce of an onyon, the letters can- 
 not be read at the firft, unleffe the paper be holdcnto 
 the fire to dry the letters, and then theyappeare 
 legible, So this is written with the point of a diamont 
 (ask were) in the hearts of all men, that {there is God) 
 although they cannot rcadeitatthe firft, untill they 
 bfgiatd confider the creatures more nearely, and to 
 waken that which is lurking within them 5 The Poets 
 fay, that Oedipus knew that he had a tather, but he 
 knew not/jiat h&ius was his father . So man by nature 
 F3 know- 
 
 Confec[* 
 
 A collation betwixt the 
 innocCHt aad old Adam, 
 
 Rom 4 I,20 Mum **/<<- 
 
 rHHtyncntxhabiiun*- 
 
 tttrfiyfedeuaffefif* 
 
 matin*. 
 
7° 
 
 Of Adams inbred knowledge. 
 
 Dup}ex tfi «m$erfje, 
 
 Cogutfotx tupttrttculdrtA 
 pcrftHittnifitmniycrfA - 
 iiAperinttlkflhin* 
 
 Duplex prd»jinye*t$Qn* } 
 
 FovfecaMlJ , 7, 2 4 $, $ 4 
 
 knoweththatthereisaGod, but he knoweth not the 
 true God. 
 
 Sluefl. Whether is this inbred knowledge which we 
 have of God ; or the knowledge which we have of him 
 by the creatures more cleare ? 
 
 Anfa. This inbred knowledge is more ©bfcure,than 
 the knowledge which wee get by creatures. The firft 
 fort of knowledge which we have of God now, is nnu 
 vcrfiie confufum. Example , when wee behold a man a 
 for re off: firft,we take him up to be a creature, then we 
 take him up to bee a living creature, and then to be a 
 roan, aadaflafttebe/Wtror/dfo: here we proceed, 
 from the univerfall to the particular, from that which 
 is confufed, t© that which is mere cleare and diftindi. 
 So the firft fight, which our roinde dorh get of God 
 now, is but an obfeure and confufed fight, as that 
 which the Athenians had of God \ Aft .17. When they 
 worjbifpedthe unkntwneGod ^ fo that of the Samaritans, 
 Ioh.q. ihtyworfbifped they knew net what. Then we are 
 led by the creatures fomc what more clearely to take 
 them up, which is called univerfale abfir actum. So, 
 firft we learnc particular things by fenfe, and then uni- 
 verfall things by our underftanding ; The Philofo- 
 phers found out a fort of reafoningby iftduflion,afcen- 
 ding from the particulars to the gencrall, as Socrates is 
 a living creature ; therefore all men are living creatures* 
 Plato is a living creature, therefore all men arc living 
 crcaturcs.Hcrc we gee from the particular to the gene- 
 ral] 3 and fo we proceed e thus from the creatures to take 
 up what God is. There is a twofold order in difci- 
 pline . firft, the order of invention, as thofe who findc 
 out Arts, beginat thofe things that are raoft knownc 
 to our fenfe, and rooft familiar to them 5 the fc- 
 cond is the order of bearing , as when a aiafter 
 proceeds in teaching his Ichotlers from the caufe 
 
 to 
 
Of Adams inhrei knowledge. 
 
 7* 
 
 to the effeft. lathe firft, we proceed from the com- 
 pounds to the jimp/e, from the particulars to the general 
 but in the laft, we proceede from thejimple to the com- 
 pound, and from the univerfall to the particular . in the 
 firft we compound, iflthe fecond we divide. When we 
 learnc by the creatures to take up God, it is or do inven* 
 ti$nii 5 but when God teacheth us in his fchoole, and 
 inftru&s us by the eare,this is a more perfed kind of 
 Iearning,this is called ordo aufcultationis. 
 
 Man by nature, hath fought out and poliflhedall other 
 forts of Arts and Sciences fince the fall $ but the know- 
 ledge of God, they have detained captiue, and more 
 aad more obfeured it, Rtm. i t ! 8. 
 
 Firft,they found out Phyfickt, and necefsitie bred 
 this j then they found out mora/I fbilofophy, civilitie 
 bred this • then they found out Mythohgit or fabulous 
 thcoIogic,and delight bred this. This^//^*Ag/*againe, 
 they divided three manner of wzyes^x^Phjfically, as 
 Homer brings in the Gods fighting, thereby hec meant 
 ^ he fighting of the Elements^winds and raines. Second- 
 ly ,morally when they placed, Virgo tojUtia the daugh- 
 ter of lupiter betwixt Leo and libra < they fignified that 
 Iuftice had a hand both in fortitude and equitie. Ihitd- 
 ]y, TkolopcaRy, as fupiterbegate Venus Ufo^ the froth 
 of the Sea ; whereby they fignitied,when the gods be- 
 gat any good motions in the hearts of men,there is no- 
 thing but vacuitie and froath in them, no preparation 
 nor difpofition to goodnefle; butlthe knowledge of 
 God i$ more and more obfeured in Man fince the 
 fall. 
 
 Ordo compoJttt9nu* t (2* re- 
 folutienuiJeH ab umbers. 
 falf,adparttcuUre i {2* 
 centra, 
 
 <P>efi 
 
 Illuji.i. 
 
 Nece/istat peperit Phyfti 
 cdm-j c$9 s itaf^vtoralem 
 phtltfiphiam-, dele3atro 3 
 mjtho'oglam. 
 Triplex myt!>ohgfa 9 phy- 
 fi^d^moralis^ tbeo/os 
 
 Ch 
 
 AP, 
 
7* 
 
 Of Adams acquired knowledge. 
 
 'Prof. 
 WufLz 
 
 TrU'Us modi* periesituv 
 ad cegnithn$i7? Qe;. J ./ er 
 V/rfW negationist 
 
 Chap. X I II. 
 Of Adams acquired knowledge of God by the creatures. 
 
 MAn before his fall, knew G©d by the creatures. 
 We are led to take up God fundry wayes. Firft, 
 per vim negation^ as God is not this, nor this - there- 
 fore he is this : the Scriptures proceedc thus in defcri- 
 bing God 2 as, God cannot denie hmfefej. ffim.t-.i^ God 
 dwelt not in houfes wade -with bands , Aff. 1 7. God my t her 
 fteepes norJluwiers^Pfd. 1 2 1 .4. Here we proceede as the 
 carver of an image doth, hce cuts off this and this, > 
 make it thus : and for this purpofe they apply that of 
 Stnec^ Dense fi idquodvides, & quod Hon vides^ God 
 ^ that which thou feeji^and which thou feeft net $ by affir- 
 mation we know what a thing is, and howitisdiftin- 
 guiihed from other things; but when we proceed by 
 way of deniall,we diftinguifh a thing from other things, 
 but know not what it is. Anfelmus fheweth this way of 
 negation very excellently 5 Circum/picit anima mea^tf* 
 mn <videt pulchritudwem tuam$ aufcultat & non audit 
 harmoniamtmm\ olfacit & nonpercipit odoremtuum^aU 
 pat ejr> non [emit kvitatem tmm % halts enim h&c in te do- 
 mine dem modo ineffabili : that is, My Joule Uoketh round 
 about and feet h not thy beauty ^ it harkneth, and hearts not 
 thy harmony at fmels butfmels not thy favour \ itfeeles but 
 feeles not thy light neffe^ for thou hafl theft things in thee 
 O Lord after an injpeakeable manner^ 
 
 But here wee muft roarke that wee muft , not 
 ftill proceeds in denial], for then our mindes would 
 evanifh to nothing ^ butatlaft wee muft reft infome 
 pafitive thing , which carrieth fome refemblance 
 of God; he is not a Body* becaufe a Bodyiscom- 
 pofed 3 hce is not like to other Spirits mutable : but 
 
Ofod&ms acquired knowledge 
 
 73 
 
 a Spirit immutable, mod fimplc, and ■ of him- 
 felfe. 
 
 Secondly, we proceed^ ^vUmeminemiA^ good aad tw»**tm 
 evill are fayd to bee comparatively with that which is 
 beft . amosgft the creatures a Body is good, a Spirit- 
 is better, which notwithftanding hath not his good- 
 nefle of himfelfe; therefore hee muft have it of him, 
 who is abfoktely good . The Scriptures teach us how 
 to take up God, thus, the excellent things, it calles 
 them Gods things or belonging to God • as high moun- 
 tains it calls them Gods metmtAinesjNum* 10.33, tall 
 Cedars it calles them, Gods Cedars >pfaL%o. 11 . great 
 wreftliflgsit calls them Gods wreftUngsJ3en.so& 5o it 
 is iayd,A2fc/w jft0 great to Gedjhat is, very great. lonxt 
 3 .3. So % Moifes wasfaire to God h thatis 3 very faire,^?. 
 7.20.Sowhenthe Scripture will expreffe great things, 
 it compounds them with the name of God, IahSo with 
 theaarae of G@d,E/,2 A101.33.2o. /fw<?/, thatis 3 as 
 yee would fay, A very fir ong Lyea^ to teach us that when 
 wc fee any excellent thing in the creatures, we (hould 
 elevate ©ur minds to the infinite beauty and greatnefle 
 whichisinGod,G'<f».33.io. therefore luob when hee 
 /aw Efam loving countenance , it was as though he had 
 feene the face of Gcd. , 
 
 When the beames of the Sunne flrike upon a watry 
 clowd, the beames are reflexed backe againe to the 
 Suqne, and leave behind them iq apparance to our fight 
 imaginary colours, which is the Rainebow. All the 
 creatures iTioyld be reflexed backe againe to God .5 the 
 beauty in the creatures is but a fliadow, uatill we come 
 backe to the beauty in God j and as we count little chil- 
 dren foolifh, who come to catch the Rainbow by the 
 the two ends, foare they fooliih who are bewitched 
 with the beauty m the creatures, and afcend not to the 
 beauty in GoA\ 
 
 Thirdly, 
 
 C4nt$.6,Tlmm* Uh t 
 
74 
 
 Of Adams acquired knowledge. 
 
 .Pctyidm tdvfttioxfit* 
 
 
 A co!Jationb:twixt the 
 Innocent and old , 
 ddam* 
 
 Thirdly we proceedc to take up God, Per vum cdu- 
 fttiow, from the effc&s to take up the caufe ; as firft, 
 to that tirft matter,which the Philefophers call MaterU 
 prima, o\n\MT$buv*bokH, voydeofallforme,G<f*.i. 
 Secondly ,to the Elements-, Tbirdly,to that which is 
 compoicdoftwo of the Elements, as the vapours of 
 Water and Aire, the exhalations of Aire and Fitc, 
 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 
 that have vegetative life oncly, as Plants and Hearbs. ! 
 Seventhly ,to thofe that have f enfe,as the Beafts. Eight- 
 ly,to thofe who have reafon 5 as men. Ninthly, to thofe 
 that are intclletfuall Spirits, as the Angels. 'Laftly, to 
 God himfrlfe.Thus we proceed from the lower fteppc 
 oiUcohs ladder jGcn.z 8.12. and afcend up to God him- 
 felfe. 
 
 Th^e are three forts of caufes, the particular caufe, 
 the univerfall caufe, and the fupererainent czufe.AJtm 
 could not be led by the effeft, to take up the particu- 
 lar caufe; as here is an Image ; therefore folydettu 
 made it 5 here is a Pi&urc*, therefore AftUes painted 
 it. Secondly, from the effed, he could not be led, to 
 take up the univerfall caufe alone* as, here is a man, 
 therefore the Sunnc hath begottea him* but this, here 
 is a man, therefore the Sunne hath furthered his ge- 
 neration • Namfel& home genet ant h$minem- 3 the Sunnc 
 and a M*n beget a jA*n. 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 clearely wake up this con- 
 clu (ion- here is a world,therefore God hath fenadeit 3 but 
 fince the fall hemaketh notthisconclufionclearely,for 
 the grcateft Philofophers thought the world to be eter- 
 nall with God,and here they ftucke as mice in pitch. 
 
 There 
 
Of Mams acquired knowledge 
 
 Dttp 'expro:ejJUi C+ufig* 
 eulo. 
 
 There is a twofold difp©fition of the caufes of z\\ 
 things in their operations; Series can fir urn, an order 
 of caufes , and circuit** cAufarum, a circle of caufes.//^, 
 l.ii.lwift heare the Heavens^and the Heavens fhaU heare 
 the Earthed the Earth /hall heare the Come and the wine^ 
 and they Jhall heare tfrae/,ihisisferiescdufaru?x.Second\y } 
 this is the circle of caufes, as deaw breeds clowdes, 
 elewdes breeds raine, raine breeds deaw, and fo about 
 againe, 2 Pet. 4.4. Thu yeare *$ the laft yeare y all things 
 continue alike fine* the beginning : fr©m the effefls here 
 wc may be led to take up the firft caufe,and fo afcend to 
 God. 
 
 Man before the fall went by the order of caufes, cy- 
 ther from the caufe to the effe#, or from the effect to 
 thecaufe. From the caufe to the effeft; God muft 
 laearc the Heavens, that the Heavens may heare the 
 Earth, and the Earth muft heare the Corne and Wine, 
 that they may heare Ifrael. From the effe&s to the 
 caufe, as the Wine and the Corne heare Ifrael^ there- 
 f ©re the Earth hath heard the Corne and Wine, and 
 the Heavens have heard the Earth,and God hath heard 
 the Heavens ; But Man after his fall goeth like a 
 blind horfe in the milne, round about in the circle of 
 fecond caufes,/y5/. 1 2.9. impij ambulant in circuity and 
 never elevate their minde to the firft caufe God. 
 
 Adam before his fall, favv God clear ely in the crea- 
 tures , as in a glaffe. 
 
 We fee three vvayes. Firft, h*ln&, ftreight out thirty 
 or forty miles, Secondly, when we fee *w*£\ ^ftreight 
 up,thenwe(ccfomaRythoufand miles up tothe Stars. 
 Thirdly,if we looke &&*% ufe, downcvyard,then wee iee 
 but hard before us. 
 
 Mao before the fall faw ftreight out, beholding 
 God 5 but now hee lookes downeward onely ; now 
 hce is puVk %Pet- 9 Cbap % i % Verf.$. A pur-blind Mm 
 
 feeth 
 
 A collation betwixt the 
 inaoceat and <MA4am t 
 
 Duplex orda incoj>niti~ 
 
 Troy, 
 lllujl. 
 
 A collation betuixttlie 
 
 innoccne and old Adam* 
 
i. »*■» n^fiir 
 
 7 6 
 
 Of Adams acquired knowledge. 
 
 'Prop. 
 
 llluft. 
 
 Grddti3f€r'WnUndl ad 
 yifonemDeifunt fit,!, 
 in creaturis 2 • Tv/8W> 
 fgno l.inumbrtt ^..m 
 carne %,prfidem 6j* 
 'ma* 
 
 feeth nothing but that which is hard before kitzn 
 
 Ob\e£l 9 The effe&s cannot dem®nftrate the caufe, 
 unlefle they be proportioned to the caufe, but there is 
 no proportion betwixt the creatures and God 5 there- 
 fore no creature can (hew that there is a God. 
 
 Anfa. We may demefiftrate that there is a God by 
 his creatures,although we cannot have a perfect know- 
 ledge of him by them. 
 
 Wee afcend by degrees to the knowledge of 
 God. 
 
 Firft, wee fee him in his creatures ^Secondly) by 
 foine vifible figne 5 as Efiy faw him,E/2, 6. In creata glo- 
 ria : Thirdly, in umbris, as the Iewes faw him 1 Fourth- 
 ly,//* ^;w 3 as the Apoftle faw him : Fifthly 3 /*r fidem^s 
 thebeleeversfeehim : Sixtly, in gloria^ as the glorifi- 
 ed fee him. Adam had a more cleare fight of God 
 than that which hee had by the creatures 5 hee had a 
 more cleare fight than that which Efiy had 5 hee 
 had a more cleare fight than that which the Iewes had; 
 he had a more cleare fight than that which is by Faith : 
 but he had not fo cleare a fight, as the glorified have in 
 Heaven of God. 
 
 The knowledge which man hath by the creatures 
 fhall evanifh in the life to come. 
 
 1 Cor.1%* 10. Prophefieavd knowledge (i)aSbe abolijhed 
 in the life to come - becaufe of their imperfe&ion • this 
 imperfc&ion the Apoftle noted in thefe words, 1 Or. 
 12,9. We how in part, and ree prophecy in part, we know 
 in part by the creatures, and fo wee apprehend. So 
 we know imperfe£tly by prophecy, 1 Cor. 13, by yv%n<, 
 here the Apoftle underftands that knowledge which 
 wee have of God by the creatures, Rem.Chap.i.Vtrf. 
 ip.ro yvuciv t« 8 s,-that is, which wee naturally know 
 of God by the creatures : and by prophecy here, *hee 
 meanes, not oncly the foretelling of things to come, 
 
 but 
 
 'Trcp. 
 
Of Adams acquired knowledge 
 
 77 
 
 Duplex fpecnhirn fctip* 
 
 but alfo the interpretation of the Scriptures, i CVr.14. 
 but when that which is perteci: {hail come, both thefe 
 forts of imperfed; knowledge .ihall beabolifhed; this 
 the ApoftJc declares by the example of tittle children, 
 1 Cor, .1 3. 11, whefe knowledge growcth daily by ex- 
 pcrience,then their former weake knowledge is abo- 
 lished. So he declares this by the fimilitude ofa glafle, 
 and of a darke {peech 3 r^/ 1 1 . There is a twofold glafle 
 by the which we know God; the firft.is the Scriptures; 
 the fec©nd,is the book of nature* but by both thefe we 
 get but an obfeure fort of kaowJedgc of God^and as in 
 an enigmaticall or darke fpeech we apprehend certainc 
 fignes 3 but wee come not to the fulimeaning of the 
 things fignified, as Samffon propofed to the Pbilijlims 
 this Riddle, Out of the eater came me Ate ^ *nd out of the 
 bitter camefweetJndg.i^^.'Thz Phitiftims could un- 
 dcrftand,what was bitter,and what was fweet 5 but they 
 could not underftand the meaning of the Riddle. So 
 > it is but an obfeure -fight we get here and enigmatical), 
 comparing it with the fight which we fhal have of God, 
 in the life to come. 
 
 A greater light obfeures alvvayes the leffer, as 
 the tAoone giveth no fhaddow when the Sunne 
 fljincth 5 butfliee cafteth a fhaddow when the Sunne 
 fhineth not. So the Planet Vow cafteth no (ha- 
 dow when the lAome fhineth , but fhee cafkth a 
 fhadow when the Moone fhineth not 5 Hccre the 
 greater light, ©bfcureth alwayes the leffer. So in 
 the life to come 3 the glory that thall bee there, 
 foall obfeure all the light that wee get by the crea- 
 tures now 5 for if it {ball aboiifh the preaching of 
 the Law and the Gofpel, and the knowledge that 
 wee get thereby 5 1 .Cor in. 15, Then hee /ball give up 
 the Kingdome u the Father \ what Kingdome* his 
 perfpaali Kingdome (preaching of the Word, ad- 
 mini (feating 
 
 lflu&.zJ 
 
7§ 
 
 Of Adams acquired knowledge. 
 
 llluU-i. 
 
 <Prof. 
 
 lllutt. 
 
 Duofunt medUjropin- 
 <jt4t*sjg > temot\us eaz 
 
 tUra< 
 
 miniftrating of the Sacraments fuch;) if that know- 
 ledge {hall ceafe in the life to come, why (hall mot 
 the kaowlcdge which wee get by the creatures 
 ceafe. 
 
 In a dimme light wee can perceive a thing which a 
 greater light doth obfeure, as the light ofthcStarres 
 obfeuresnotthe light of a Glow-worme; but yet the 
 light of the Sunne obfeures both. So the knowledge 
 which Addm had by the voyce of God,and that au^f ;«, 
 I the fight of God which fee faw,obfcured not the know- 
 ledge which he had by the creatures. Bat in the life to 
 come,the bright light light in glory fhall obfeure both. 
 The fight which we have now of God/arre differcth 
 fr©m the fight which Adamhzd in his cftate of inno- 
 cency. 
 
 When we looke upon a thing by two medU middles^ 
 if the neareft middle be perfpicuous and more cleare ? 
 and the furtheftor remoteft middle,be thicker or more 
 obfeure, then things appearc more clearc and evident . 
 unto us.but if the neareft middle be ©bfeure and grofle 3 
 and the remoteft clearer, then things appearelcfle to 
 us. A man when he beholds a Fifh in the water, hee 
 feeth her by two middles. Firft,by the Aire the clearer 
 middle, therefore the Fiflhfeemeth greater to him and 
 nearer ; but the Fifh being in the water, and beholding 
 a man upon the banke : (firft through the water the 
 groffer middle, and then through the aire the clearer 
 middle) the man (landing upon the banke feemeth but 
 little, and a fane off to che Fiih. So we fee the Starres 
 by two middles : firft, by the Aire which is the grofifeft 
 middle, then by the Heaven, which is the purer and 
 remoter v therefore the Starres fceme but littlest© us 
 and a farre off, 
 
 Man before his fall did looke upon the clearer 
 and more perfpicuous middle,hearing Gods voyce,and 
 
 faw 
 
 A collation fctwixt the 
 innocent and old 
 Adam. 
 
•m a »i f ■ ■ ■ ■■ « ■■! i » ■■ < ■ r ' ■»■ ■ ' ' — ""^ ■ • - - 
 
 Of Mams acquired knowledge 
 
 79 
 
 faw that 3«**m^i the fight of God :thcn he looked up- 
 on the more ©bfcure middle, which is the creatures- 
 therefore he got a mere clcare fight of God and nea- 
 rer. But after his fall hclookes fir ft upon the creatures, 
 and then bee heares his word ; therefore the fight 
 which he gets of God here, is more obfeure and re- 
 mote. 
 
 Thcdiverfitieof the fight arifing three manner of 
 wayes. Firft,fromtheobje<2:. Secondly, from the or- 
 ganc. Thirdly,from the middle. Fr^ypif the objeft 
 be clearer or obfeurer, then the fight differeth. Se- 
 condly, if the middle be clearer or obfeurer, then the 
 light differed] • as if a Chriftall glaflc be interpo- 
 fed,the fight is clearer ; but if a grecne glaffebc inter- 
 
 pofed,thc fight is ©bfcured. Thirdly, if theorgane be 
 hurt,or when the fpirits of the Eye are difturbed, as we 
 fee in drunken and mad men,to whom one thing a p- 
 pcares two, and in thefc who runne till their heads bee 
 giddy. 
 
 The diverfity which wee have of the fight of God 
 in the life to comc,and in this life, arifing not in refped: 
 oftheobje&^i, for he remaines One ftill to all 5 the 
 diverfitie then arifeth, partly from the diverfity of the 
 meanes,for God doth not manifeft himfelfe 3 by thelike 
 meanestoall, and partly from the diverfity of our ap- 
 prehension, for all apprehend him not in a like man- 
 ner, but in the life to come the diverfitie fhali not 
 arife from the diverfitie of the meanes, being to 
 fomeclearer, and to fome obfeurer 5 but onely accor- 
 ding to the diverfitie of our capadue, as a pint cannot- 
 containe a pottle,«md this (hall make the degrees in glo- 
 ry ,iC*r.i5. . 
 
 A collation betwixt thzfirft Adams knowledge and 
 hefecond Adam lefus Chrift, 
 
 Firft, xhtfokejfe ef knowledge is of two forts. Firft, 
 
 in 
 
 Mujlz. 
 
 Tr$4 reqmruntuf ad 
 tidendum il o6]e3umjirm 
 gdnumff mcdmm< 
 
 A collation betwixt tfce 
 innoccnt,old,rfmied.and 
 glorified Adam. 
 
 A collation betwixt the 
 innocent, and fe:ond 
 
8o 
 
 Of Adams acc[umd knowledge. 
 
 D<plex eft plenftudofc'l* 
 ent;£,\ . refpeflu (aentut. 
 l,rcfp:3* ejttt \* quo eft. 
 
 Duplex plmttdo fciett- 
 Ua tejpetlttobjea'itfni. 
 Uf>[ftttf$ extenfive. 
 
 Thefecond collation 
 betwixt die firft Adams 
 knowledge,andi Chrifts. 
 rhom.pth.} .q.S.art. 
 I o. ^ hrifltti con(ideratnr y 
 -\u 9t4t or^(j* yt comprez 
 hsnjor. 
 
 Ouidrnp'txcogtitm futt 
 \»ChTifo£v*m4)fAci0* 
 lujnfi*{4 i ($ t experiment 
 
 Dup ex conflict's o 
 
 homo, 
 
 inrefpe&of ' knowledge \x f'elfe # Secondly, in refpeftof 
 him that hath the fulneffe of knowledge ; Thcfuine/Je of 
 knowledge, \n vefyc&. acknowledge it fe\te, is then, when 
 one attained to the higheft and uttermoft of knowledge, 
 both. Quoad effentiam ,& virtuu intenfive,& extenjive\ 
 that is, when he hath it lb far forth, as it may be had ,& 
 to all the effc&s & purpofes, whereimto knowledge doth 
 er can extend it fclfe ; this kind oifulncffe of knowledge 
 was proper to thefecond Adam Chrift, of whofe fid- 
 neffe we receive Job. 1.16. The fir ft Adam had fiolneffe of 
 knowledge, in refped o£ the fubjedt or hiaa that had it, 
 according to his eftateor condition, both intenfive- 
 ly to the utcr-moft: bounds that God had prefixed, and 
 extenjively in the vertue of it, in that it extended to 
 the performingofthefethingSjthathewastoperforme 
 in that place and condition that God had fet him 
 in. 
 
 Secondly ,Chrift thefecond Adam was both viator 
 and comprebenfr^ ( the Apoftle toucheth both thefe 
 cRazcs^PhiL^Sorunnefhatyee way comprehend .^Chrift 
 when he was viator taftcd of all ©ur three eftates ; for 
 iirft, he was free from fmne, that was our cftate in in- 
 oocency; fecondly, hee felt the punishment of our 
 finnes, which is the condition^ Man fallen; thirdly, 
 he faw God face to face, when he was here viator upon 
 the earth, which fhall bee our eftate in glory. So 
 Chrift being both viator znd compreheftfer, his know- 
 ledge differed farre from the firft Adams-, for as hce 
 was cempr then fir, he had betide his divine knowledge,his 
 blefled knowledge, which they cz\\ facialcm cogniuonem\ 
 andbefides that hee had inditam or infufam cogmtionem^ 
 and thirdly, acquired or experimental knowledge. 
 Chrifts -knowledge then was eyrher cs hee was 
 God, or as hee was Man : as hee v/as Man heq 
 was cyther eomfrehenfor or viator; as hee was 
 
 com- 
 
Of Adams acquired knowledge. 
 
 8i 
 
 comprehenfcr he had that Me jfed knowledge, called facialis $ 
 as hce waster his knowledge ,*& either /#/%&/, or *#- 
 perimentdl h his inf#fed{nowlcdge y was either knowledge of 
 naturall things, in which he excelled ^aW in his firft e- 
 ( ftace^or hJs knowledge m fpirituall things 5 & herein he ex- 
 celled the Apoi^lesand Angds themfelveSjiLuhe know- 
 ledge of the myfteries of our faJuarion. His experimental 
 knowledge, was that whereby hee learned things by expe- 
 rience as wee doe. In h is infufed knowledge hee grew in 
 the habitesXn his experimental knowledge hee grew frozn 
 the privation to the 6j£/*<?. As he was comprehenfcr, hee 
 grew not in the bdite^s hee wasi/zW^bee grew in the 
 646/to of things which were infufed into him • as hee 
 wzsyiator hee grew from the privation to the hakte in 
 theft things which he learned by experience. 
 
 Cbrifts infufed knowledge differed from his tie/fed 
 knowledge-, tor by his bleffed knowledge hee (aw things in 
 verbo in the word, but by his utfrfcd } k***tedge hee 
 knew things /# genercproprio, etperjptcte* rerum -by the 
 formes pf things as they are hei\: bdo v. Secondly 
 hhblefed km wleage, (crr,p e r eft in aclu, it is ever in 
 aft 5 but by his infufed ' -knowledge , hee geeth from 
 the £4*//* to the ail, turning himieife to the view 
 of things here below actually ; as when Chrift af- 
 ked of Peter, Matt. 17. 25. Whether or no foe the 
 Kings Cbidrcn pay tribute ; Cjirift had the hdite 
 here, and knew well enough that the Kings fonnes 
 pay no tribute, now he turqesffcis halite to the ad 
 when hee propounds this queftioa to Piter* A^aine' 
 Nereis a twofold \nmledge, abflrailive, and motive) 
 I tovc the ttfinOive imwkAge of a role in winter in my 
 minde 5 I have the intuitive knowledge in my minde 
 when I fe the rofe grow in lune.ChniXsabjlrailive know- 
 ledge rs the hahite ; and his intuitive {nowledg is the a& 
 Chrift he excelled the Angels, in this infufed knowledge, 
 - G for 
 
 Different* tntet Chrift 
 tnf*f'm t (sr bt 4; Am cog- 
 
 Duplex c99n\tUJkab\tu- 
 
 *fa 3 (g*a{}ft4lis* 
 
 Cogn'ttiefiup'ex^dh 
 ftrAtftya {pintuitifca. 
 
Sz 
 
 Of Mams acquired knowledge. 
 
 for although they havefpecies conmtM rerum, naturally 
 bred with chem, yet thisinfufed knowledge farre furpafled 
 theit %{o it farre furpafled the knowledge of all the Pro- 
 phcts,for his Body and Soule being hypoftatkally united 
 to the God-head, hce muft have a more pevfcttknow- 
 ledge than any other man could have infufed in him. 
 Thirdly, he bad experimental! knowledge , and herein he 
 grew from the privation to the habit e \ as in his infufed 
 knowledge hee grew but from the habite to the act. When 
 a Do&or gocth to the Schooles to teach, hee proceeds 
 from the habite to the aff > and hee growes in the 
 habite : Chril* grew thus in his infufed knowledge , but 
 hee grew not fo in his blejfed knowledge. When a 
 boy goeth to the Schooles to learne, he goeth from 
 the privation to the habite , and fo did our Saviour 
 Chnft, in this third fort cf knowledge experiment 
 tall . and hee knew more when he was thirty yearcs 
 old 3 than when he was twelve $ hee could not tell 
 what woman touched him in the multitude (when 
 they crowded about him,) untill rhe woman with 
 the bloodf-Hix, fell downe before hinaand acknow- 
 ledged it wasfhee, Lnk. 8,45. So hee could not tell 
 whether there werefigges upon the figge-treeby this 
 fort of knowledge; Mark, 11,13. andinthisfenfe hee 
 was ignorant of the day of iudgement , Math. 24., 36. 
 this ignorance in Chrift was not finfull ignorance, it was 
 ignorantiapur&negationii ^ but not prava difpo(ubnis y for 
 hee was ignorant 0$ nothing of that which he was 
 bound to know; whenhe was here upon theearth hee 
 was ignorant of this day of iudgement as Man, Math. 
 24. 36. both in his in fufed and exptrimentall knowledge-^ 
 firft, in his infufed knowledge^ for all infufed knowledge 
 proceeds from the habite tothe4# 3 for by cxercifing 
 the habite wee come to the4# : but Chrift by his /*• 
 fufed knowledge could not come to the &8 , to know 
 
 of 
 
 
Of Adams Acquired knowledge 
 
 of this day in particular. Hce knew chat God ftould 
 /udge the word, and that licfliould iudgeitonacer- 
 taine day,bere he proceeded from the babite to the aft; 
 but from thchabitehec could aot proceed to this par- 
 ticu!ar day, for this is, [hpertoruftiemia^ farre lefle 
 could hec know this particuler day, by his experimertull 
 knowleege. But now being in glory and having received 
 all power , and being appointed judge of the Church, 
 itis moft probable that nowasmanhee knoweth this 
 day. 
 
 In his experimentaS knowledge hec farre excelled A- 
 dam 5 for Adam non pernoffavit in benore ( as the 
 Iewes fay) />/*/. 4?. 3. He lodged not one night in 
 honour 5 they gather hence that Adam fell in the day 
 of his Creation ;snd consequently could ror have fuch 
 experimcnta/lknoyvtedge of things as Chrifthad. ThishiS 
 experimental! knowledge, he learned it not of any 
 teacher as wee doe , neither from any Angell . he was 
 taught by no man, for when hee was twelve yeeres of age 
 hce could reafoa with the Do&ors, Lul^z.So lehjthey 
 marveiled whence he had fuch learntngjcring he e was not 
 taught. Second!y,he had it nor free* an Angel; an Angel 
 in his agony came and comforted him , Z^.22. that it 
 might evidently appeare thar hee was Man, and flood 
 in ncede of comfort s but rhcy never came to in- 
 ftru&him, 
 
 Wee and the Church of Rome differ about this igno- 
 rance of Chrift, for they hoid that Chrift is faid to bee 
 ignorant of the day of iudgement 5 beciufehc would not 
 reveile it to others • the Scriptures fay he grew in 
 knowledge as he grew inilarure, Luh^i. but he truely 
 grew in ftature : therefore hee truely grew in know- 
 ledge. Secondly, the Scriptures fay, Z^.a.that, hee 
 grew in grace with God and Man 5 but he cannot bee 
 faid to feenae to grow in grace with God 5 therefore 
 G 2 hee 
 
 S3 
 
 0rlgen\ntta8.z,im 
 
 Matth. 
 
 A collation betwixt the 
 Church of Rome and 
 us, concerning Chrifls 
 knowledge and ignos 
 ranee. 
 
84 
 
 Of Mams acquired knowledge. 
 
 Duple xa&uirauon* 
 primus >ty fecandtu \ itd 
 &> duplex aftu$ fctenU*) 
 prtmus ($>fecnnius< 
 
 A collation betwixt the 
 knowledge of Adam 
 and the Angels, 
 
 hee cannot bie faid to fecme to grow in grace with Men, 
 but verily and truely to grow. There isiaan lafaot, the 
 fir/l aciotrsafon, when hce beginneth rofpeake • and 
 thefeeond aff^ whenhee beginncth to leprae ; and the 
 fir ft acl otknomledgt^ is thzfecondael oireafi^ an Infant 
 hath the firjt acl of reifon^ but not thejecoad. A learned 
 Man when he is fkeping hathiheyir/? aftol knowledge ' 3 
 but not thefecond. 
 
 The Iefuites will haveChrift, whenhee was anln- 
 fant, to have the fir ft acl of knowledge , as the learned 
 man when hee is fleeping; and they make him onelyto 
 proceed from the babite to the ad in knowledge. But wee 
 hold that in his experiment aB knowledge^ hee was like 
 other children, who have onely the fir ft adtofreajin^and 
 proceeded from the privation to the babite > 
 
 A collation betwixt the knowledge of the frjt Adaw^nd 
 the knowledge of the Angels. 
 
 Firft 5 the Angels take up thingsby one acl ^ they neither 
 difcover nor reafon ; they learnenot hoc ex hoc: fed hoc 
 foft hoc ^ this of this 3 but^ this after this , they proceed not 
 by way of Syllogifme, enthymeme^ or induction as wee 
 doe ; they are intelligent es cre&tnra, but not ratio- 
 cinantes 3 vnderftanding creatures , but not reafon- 
 ing 5 fo (hail the knowledge of Man, which hee 
 fnaii have of God in the life to come, bee intel- 
 le&uall and not by difeourfe ; the Apoftle EfheJ $ % 
 lo. faith The Angells icarne by the Churchy they 
 take up in an inftant the caufe with the effedt 5 but 
 Man before the falltooke up the caufeby the effeft 
 iqtime : in thunder there is lightning and thecracke, 
 thefe two gee is an inftant together : and thus the An- 
 gels take up the knowledge of things • but Mao can- 
 not in an inftant take them up together becaufeofthe 
 organs of the body. 
 
 *Obiett. But it may fecme that they goe from the 
 
 : % e 
 
OfAdms acquired knowledge. 
 
 % 
 
 figne to the thing fignified, Exod. 1 z.the blood rvasftrink- 
 Udufon the lint ah of the door es, that the Angell might not 
 depoy fheir houfes. 
 
 Anfw. The Angel reafoned not thus as we doe \ here 
 is the figne, therefore here is the houfe % but this blood 
 was fprinfcled upon the liatals of the^k)ores,toconfirme 
 and allure tbedoubcing Ilraciits, that the Angel inould 
 not deftroy them. 
 
 The Sacraments are not inftitutcd for Angels or for 
 men angelicall like unto Angels , but for poore and 
 doubting finners. 
 
 Adorns experiment 'all knowledge, was gotten from 
 formes drawne from their lingular objects , as the face 
 in the glaffe, differed) from the faceicfelfe, and the 
 print in the waxe from the leale ; fothat vvhvch^ak** 
 abftra-"ted from the creature, differed from the crca 
 tures th.mfelves • but the knowledge ot the An- 
 gels is not ahftraftive , they behold the e (fence 01 
 things , and take them up. The Angels have three 
 forts of knowledge. Firft 4 their morning knowledge ^\\k\\ 
 is the knowledge ihey baveofthe myitcrie of the incar- 
 nation, 1. Pet. 2. They defire to looke into thiswyfterj. 
 Secondly, their midday knowledge, which is the 
 knowledge they have in beholding the God-head. 
 Thirdly, their evening knowledge , which is the know* 
 ledge they have in bcholdingthe creatures below here. 
 Adam before bis fall 1 had Rot this their n>ormng know- 
 ledge, nor their midday knowledge, but he had their even- 
 ing knowledge 
 
 Queji. How (hould Adams children have come to his 
 knowledge if hee had ftood in innccency ? 
 
 Anfw. Some thinke they fliould have had chcufeof 
 rcafbn, and perfeft knowledge at the very firft • and 
 thar they ihould afterward have growne to more ex- 
 perimental! knowledge. Secondly , otheis hold that fo 
 G 3 feone 
 
 Conference. 
 
 The fecond collation 
 betmxt the a rft A dams 
 knowledge and the Aa* 
 gels. 
 
 S ^ ,ia .. *fi *Wut* tt 
 effu :Ufo m Deoyn men ? 
 U kum^na efl a^radtya 
 
 m ***ep encrtu, fed 
 
 fentt<u % n J 
 
 .Colli. 
 
 Trgfie M «nge\ortan 
 <9g*'$t(o y m*tuttna t 
 ^rldiana.yeffettin^ 
 
86 
 
 Of Mums acquired knowledge. 
 
 *atr<r* } l <ttfiett»perz 
 [<m£ 4 
 
 Duplex cognitU\<*8t4(t~ 
 
 fa {pfBttntMUtt 
 
 fooneas they had beeneborne,they fhould have had the 
 ufe of reafon , io farre foorch astodifeerne outward 
 things good or evill • as the little Lambcs by natures in 
 ftindt, dockngwthe Wolfe, and fl.e from him , and 
 feekethe dugge of their damtnes.) but not to difecrne 
 things concerning morall vertue and the worfhip of 
 God. Thirdly, others hold that they fhould have had 
 no ufe of reafon 3t the firft , and this feemeth to be the 
 fcundeft; for the gifts beftowed vpon Adam were of 
 two forts. Finfyhe gifts that werebsftowed upon him, 
 ftemdum mtHramfpecifiam^ as hee was the roote, out 
 of which ail mankind proceeded, and thefc gifts all his 
 children (hould have beene partakers of Secondly, 
 the gifts which were beftowed vpon h\m per fondly ± fuch 
 were thefe 3 prefently to know after his Creation, and to 
 be immediately created of God,and to be created a per- 
 fed Man in full ftature 5 thefe hee was not to communi- 
 cate to his pofterity : they fhould not fo eafily have 
 come to this knowledge as ^*w did, to whom he could 
 not propagate his acfuill 'knowledge , but XixipotentUU^ for 
 they were to be borne , as inweakeneffeof body , fb 
 without a ftuall knmledge^ fonot haviftg univerfall no- 
 tions in their mindes, but being appointed by God to 
 feeke for knowledge^ by inward light and outward 
 meanes : yet they fhould have farre more eafily attained 
 to the meanes than wee doe now and more certainely. 
 For the Soulc of man is like a Prince 
 that ufeth fpiesr if they bring no nevves he knoweth 
 nothing 3 it they advertife lyes , then the counfdl 
 goeth awry. So if a Man bee blind end deafe, then 
 hath hee no underftanding. So ifphrenfies poficfle 
 the brainc , it blots the formes of things , and the 
 phatitafie prooves vaine and brings no true relation 
 to the Soule j But Adams fenfes arifing of the cxa<S 
 temperature of the Body, gave full infersaationtothe 
 
 phanta- 
 
Of Adams Acquired knowledge. 
 
 S7 
 
 phantafie,and fo it fhould have bcene in his po fteritic,as 
 they grew in time , they Chould have received without 
 anyerrour,theimpreffionofanyobjecft. Thus ihould 
 they have3trained to the knowledge of humaine things 
 and fo much the more cafilyftiould they have come to 
 thefcwj'/M^of God,th«n man doth now, 
 
 Man before his fall tooke up God by way of Ana- 
 logie, or proportion, and notfully as he is. 
 
 There is a full taking up of God whereby oneiy hee 
 takethuphimfelfe, neither Man nor Angel can thus 
 conceive him. Secondly, there is a conception, andra- 
 king up of God by way of Analogic 3 as Adam feeing 
 fuchgocdneffeandbeaiuieinthe Creatures 3 gathered 
 by way of Analogic, what goodneflfe and beauty mud 
 be in God. The creatures are not like God vmvoce, 
 thatis 5 fiTipIy like unto God, neither tpivoce^ having 
 oncfy arefemblanceinnametohim .-but they are like 
 to him by-way of Analogic. Thirdly 9 there is a 
 falfe conception of God when we take him up falfely. 
 
 There is an Analogic of (imilttude^ and an Analogical 
 proportion. Analogic oifimilttude^ as whefl ir is (kydjrce 
 jeholy as I am heiy^Livit.ig, 2. but thereis no Analogic 
 of proportion betwixt God and man, E/^, 40. 18. Adam 
 tooke up God by Analogic of fimilitade^ but not by way 
 of 'proportion. 
 
 Man tookeup God by way of Analogic Jdm fince the fa] 
 he hath a fa!fe conception of God: as when the Iewes 
 refembled him to a Calfe easing hay • and the Papifts 
 
 frof. 
 fkfa. 
 
 friplex conceptm def, 
 sd£juatys i an*!o£Jcur 9 
 (ffitfiu 
 
 Analog] a reA/^'fiprlz 
 mum in deafen (ecuns 
 a urn rattwem nomtru* 
 eftprwsmntbh* 
 
 Jllufi, 
 
 Duptex analogid, finis 
 lituttonii (2* prop ^m en tt. 
 
 A collation betwixt the 
 innocent and old Adam. 
 
 paint hira like an old Man: So they conceive not God 
 by Analogic of fimihtude^ when thc-y refcmblc him by 
 an Moll. 
 
 Ob'yft. Seeing Gods attributes and cfierxe are one 
 in themfelves,ho w can we take them up as diftinguifced 
 without errour? Makes not this afalfe conception in 
 ourunderftandingj 
 
 G 4 Anfw. 
 
S8 
 
 Of Mams acquired knowledge. 
 
 AftrUatA <ottinn1ttr in 
 Deefbfpergwtterin crc*» 
 tmiSiHtratffBlit. 
 
 A collation betwixt the 
 innocent and ©Id 
 
 Adam* 
 
 $j 7 *t prtvatiyd. 
 Trid mpedimeta in con- 
 
 (umms deformitfa, et 
 fummsinfermitas' 
 
 Anfev* Although thefc attributes bee one in God, 
 yet in operation towards us, they are diftinguifhed when 
 our vnderftanding conceives them, Eft ina<U<jHittts con- 
 cepts fed non fdlfus^ It is an unequall conception but 
 not falfe. The matter may be cleared by thefe ex- 
 amples. 
 
 Firft, the powers of the Soule which aredifperfedin 
 the organs of the Body, ( in the Eye it is feeing, in the 
 Earc it is hearing,) yet in the Soule itfelfe they are 
 united , pure etemmenter^ fimply and eminently- So al- 
 though iufticc and mercy bee divers in operation to- 
 ward us, (for hee puniflieth not by his mercy ,nor fhew- 
 eth mercy by his iuftice ) yet in God they are one, purl 
 ttemlnenter. 
 
 Secondly, the thunder when it breakes uponatree, 
 it bores the hard,it burnes the dry , it fcatters the leaves, 
 and peeks the barke, yet the thunder is one in itfelfe. 
 So the attributes of God^although they have divers ope- 
 rations upon the creatures > yet they arc one in them - 
 felves 5 when I conceive thefe operations diftindly 
 in my underftanding. this is not error in my conception 
 of God. 
 
 Thirdly,the light is one in it felfe 5 yet as this light is re- 
 flcxt upon the creatures, wee take it up diverfly. So the 
 attributes of God being one in him , yet when they are 
 difperfed arnongft thecreatures, we take theraupdif- 
 tin&Iy. 
 
 Man before his fall could not take up that fully J which 
 was in God 5 this wasnofinneinhim, fork was buta 
 negative conception : it was more than .his nature could 
 reach unto. Bur Man after his fall conceives of God pri- 
 vAt'tvely, that is, hee takes up lefleof him than he is 
 bound to take vp. 
 
 There arc three things that hinder us totafce vpa 
 thing. Fit ft fHmmaformefttas, the great beauty in it. Se- 
 condly, 
 
Of Adams acquired knowledge. 
 
 8* 
 
 condly, fumma infirmitis^ the great informitiein it. 
 Thirdly, fumm&defermitas^ the great deformitie in it. 
 We cannot take up God for the great beautie thatisin 
 him • hence is that faying, We have feeneCoi , therefore 
 wejhall dye>, lutg. 13,22. Wee cannot take up the firft 
 day es worke, for the great informirie in it, being with- 
 out all f afliion or fhape. We cannot take up finne for 
 the great deformitie tbarisinic. 
 
 £u*Jl. What ftould a man doe 5 feeing h* cannot be- 
 hold the glory of God 5 or take him up? 
 
 Anfw. Wee muft looke upon the Man Chrift, for, 
 he whefeeth the Sonne^feetb the Father^ lob. 1 4.9. A Man 
 cannot behold theSunne in the Eclipfe 3 itfodazeleth 
 his eyes; what doth he then ? he fcts downe a bafen full 
 of water; and feeth the Image of the Sunne Eclipfed 
 in the water. So 5 feeing we cannot behold the infinite 
 God, nor comprehend hirn$ wee muft then cafe the eyes 
 of our Faith upon bis Image Chrift \ when we looke 
 intoa cleare glaffeit cafteth no fhadow to us , but put 
 fteele upon the backe, then it cafteth a reflex : So when 
 wee cannot fee God himfelfe, wee muft put the Man- 
 hood of our Lord Iefus Chrift, (as it were a backe to his 
 Godhead,) and then he will cafta comfortable reflex 
 to us. 
 
 £ue(t % Shall wee comprehend God in the life to 
 come? 
 
 Anfw. We (hall not (Imply htcrniprtkenfiYes^ but, 
 rather Apprebenfcris 5 that is, cur underftanding 
 cannot comprehend him , but it (hall take hold of 
 him* 
 
 Object. But the Apoftle faith ; 1 Cor. 9. 24, Se runne 
 that yee may t§mprehend$ fo 3 Philip 3.12. then it may 
 feeme that wee fhall bee comprehendersofGodin the 
 life to come. 
 
 Anfo. There is a double fort of comprehending 
 
 the 
 
 Duplex emprehenfo, 
 ytfrt ©* wart*, 
 
po 
 
 Of Mams acquired knowledge. 
 
 the firft fcw/i>ui the vifion • the fecond, manu : in the 
 life to come wee (hall comprehend him and lay hold on 
 him ; but wee fhall not fee him totally and fully : and 
 fa we flaa'H apprehend rather than comprehend in the 
 life to come. 
 
 Obieti. If wee comprehend him not infimtelie inthc 
 life to come, it may feeme that wee cannot be bleffed 
 then ; for no finite thing can make a man blefted. 
 
 Anfiv. Apprekendimut infinitum fub r&tione infinity fed 
 mn infinite \ We apprehend an infinite things as being infi- 
 nite , but net by an infinite apprehenfien^ for wee appre- 
 hend him who is infinite, but finitely: and it is a true 
 axiome firnne receptum eft in recipiente^ nonper modum re- 
 cepti^fed 'per modum recipient is ; that is,cvery thing is re- 
 ceiuedbythe receiucr, not according to the thing re* 
 ceiued 3 but according to the meafure of thereceiuer. 
 
 JZgefl. Is notour apprehenfion infinite then? 
 
 Anfrv. It follovveth not ; the thing is infinite extrin- 
 fere, in it felfe ; but not intr'mfece etforma/itcr/m the in- 
 tellect:. So we fay, fin is infinite objective, becaufe ir is 
 commited againft the infinite God, and not intr'mfece, 
 refpe<3ingtheformeofit. But that which wee appre- 
 hend of God is extrinfecefinitum, but i intrinfece et for- 
 msiiter infinitum. 
 
 Chap. XIHI. 
 Of Adams revelled knowledge ofGed. 
 
 MAn in his eftste of innocencic knew the true God 
 in his attributes, naturally, but he knew not that 
 there was a trinity of perfons in one true God but by re- 
 velation. 
 fi**)?. Whether belecucd Adam before his fall the in- 
 
 carna- 
 
Of Adams revealed knowledge. 
 
 91 
 
 carnation, as he believed the trinitieof perfons* 
 
 Anjw. Hec could not bclieue the incarnation, for 
 then hee fhould have vnderftood of his owne fall, and 
 confeqently , hee would hove bcenc in a perpetual! 
 feare before the fall. 
 
 Oh)eft m But it may be /aide, that Adam might have 
 knowne the end not knowing the meanes 3 as lo/epb k new 
 that he fhould be ruler over his brethren, but he knew 
 not the meaucs how that fhould bee effefled, as that 
 hee fhould bee fold to the Madianits^ and be a flavein 
 Egypt ; So Adam before his fall might have knowne of 
 Chrifts incarnation, and yet not know his owne fall. 
 
 Anfw. lofeph knew by revelation that he fhould bee 
 Lord ouer his brethren s but Adm before his fall ( for 
 ought we finde 5 ) had no fuch revelation, and therefore 
 could not know Ghiifts incarnation, fer it was not 
 knowne till God revealed it to him after his fall s That 
 the feede of the Woman fhould tread dorrrte the head ef the 
 Serfent^Gen. 3, 
 
 Ch 
 
 A P. 
 
 XV. 
 
 Of the knowledge which Adam had of the creatures. 
 
 MAnin hisfirfl eftatehad thefirft principles crea- 
 ted in him of all feiences and liberal] arts, where- 
 by he might vuderftand the nature of the creatures here 
 below, and fo learne by them. 
 
 As hee was Pater vhenttnm^ the Father of all living, 
 fo he was Paterfciemmm $ for as hee was able to beget 
 children 5 fo hee was able to teach iris poftcritie. 
 
 Adams knowledge ,thc Angels and ours, differ foure 
 manner of wayes. Fir ft, hee had his knowledgc^r^r- 
 cies infofas, and not ferfftcies conmtas as the AngeH 
 
 have . 
 
 A collation betwixt the 
 innoccntjold^nd ie - 
 ncvyed Adazn, 
 
gz 
 
 Of ^f dams knowledge. 
 
 Sc'tent$4VeUfii»f*fi*> 
 connate acfui/*ta 7 
 *e£ experiment 4lU t 
 
 In amp Hi m dive jiitntU, 
 
 know or/. 
 
 Peuur.(icdi)>fH. 
 
 Cogmstie trtplcx, futerec 
 mimems, ad€ju4/*f 9 et 
 dcfivieriSi 
 
 have; we havcour knowledge now, per [pedes tcquifiu* 
 he had not hi$.kno&ledge by experience as wc have , yet 
 he (Tiould have had his experimented knowledge of fcien- 
 ces and arts if he had ftood. 
 
 Quefl. Whether was his knowledge one fort of know- 
 ledge with ours, or different? 
 
 Anfw. It was not a different fort of knowledge from 
 ours. although his was infufed y and ours Acquired. The 
 fight which we have naturally , and that which was mi- 
 raculoufly reftortd by Chriii to the blind, was one fort 
 of fight, though the one wasfupernaturaU, and the other 
 naturaUi fo although Adams knowledge was in/u/edand 
 ours acquired ,yet it is one fort of knowledge , becaufe 
 they are both fee upon the fame objects. 
 
 Secondly, Adams knowledge and ours differed in ex- 
 tent of knowledge ^ for hee had ihe knowledge of all 
 things which might bee knowne; that befalls to 
 no man now> for he kno weth not that which hee fnould 
 know. 
 
 Thirdly .his knowledge and ours differed,for he knew 
 the caufe of every thing; we for tbemeft {{art take up 
 onely the effeds of things, but know not the caufes.The 
 load- ftonedraweth the yron to it, yet being rub'd with 
 garlike it cannot draw the yron to it; here hee could 
 under (land the caufe ,but we perceive onely the effeft, 
 that the yron is drawneup, but know not the caufe 3 
 Tnpolmm^ trtpohe or turhet % changerh the colour of it 
 three times in a day ; for in the morning it is white, 
 at the middle of the day it is of a purple colour; and 
 in the evening it is light, red, or of a fcarlet colour; 
 hee knew the rcafbnofit, wee know onely the effe&s. 
 God knowcth the caufe and the effefls of things 
 trnre excllently than they are in tbemfrlves; 
 Adam kne*<r as much as was in the creatures, but 
 wee know leffe than is in them. There are ibme colours 
 
Learned by the creature^ 
 
 S>? 
 
 qua ex&quant vifum , as the greene colour is equal! 
 with our fight ; there are feme colours qu& juferwt vi- 
 fum , char exceed our fight, as the fnow fcattcrs our 
 fight- there arc fome colours that are deficient and 
 Idle than our fight, as the tawnie colour : thefc colours 
 which fcatter the fighr 3 the Greekes call h**?nn& thefe 
 which gather the fight, they call* t>w<T'*<^ the creatures 
 they are lefTc than Gods knowledge, they are equal! 
 with Adams knowledge, but they -exceed our know- 
 ledge now. The knowledge that man had before the 
 fal of the creaturs & fince is illuftrate by this Apologc, 
 the Wolfe defired the Crane upon a time to fuppe with 
 her 3 and powred thinne pottage upon arable which 
 the Crane could nor pickeup becaufe they werefo 
 thinne, the next night the Crane defired the Wolfe 
 to fupper,and brought a long narrow glafle with pot- 
 tage in it , which fhe could eafily put her beake into 
 andeateofit, butthc Wolfe could notputhis head 
 into it, but lickt-o'nely the glaffe without. Man before 
 hisfall was like the Crane, who coulddive eafilyin- 
 eotheglafle, hee could eafily take up the nature of 
 the creatures : but fince the fall he is like to the Wolfe, 
 licking 'without the glaffe, never putting his head 
 within, to attaine to the fecrcts of nature* there- 
 fore it was that antiquitic failed veritie to bee hid in a 
 decpev*(elJ. 
 
 Fourthly, his knowledge and ours differed imbefure 
 retaining, for tran in his whole efiare could not for- 
 get things taught him 5 but man now doth forget the 
 things that are taught him : wee are now like ro the 
 houre glafle,for that which we receive in at the one eare 
 goeth out at the other- or like tea fieve ,which keepeth 
 the bran&e and Ietteth the floore goe : fo now wee for- 
 get the good, and retaine the bad. 
 
 A collation betwixt that knowledge which Salomon 
 had 
 
 Difernntretitr 
 none* 
 
 A collation betwixt &<- 
 
 uttoks knowledge and 
 ^wwininnocency* 
 
94 
 
 Of \Ad<xms knowledge. 
 
 A collation betwixt the 
 innocent and old 
 Adam* 
 
 had of naturall things, and that which Adam had before 
 his fall. Man in his innocent eftate excelled all that e- 
 ver were in the knowledge of naturall things. 
 
 But it may be fayd, i King. 2.12. that, there wasne* 
 vermne like Salomon , in knowledge, before himjr Jhafl 
 be after bim^ therefore Salomon excelled Ada&*'mk*ow~ 
 leige. Someanfwer, that the comparifon is here onely 
 of Kings; there was never fuchaKing in l/rael, that 
 had fuch wifedome as Salomon ; but in divine things 
 jMm excelled him. Bnt we muft not grant this, for in 
 thcfk.no w ledge of natural! things Adam excelled alljthen 
 th/comparifon muft onely bee between? Salomon and 
 other finnefuil men fince the fall, hee excelled all fin- 
 full men in knowledge, but not Adam in his innocent 
 eftaie. 
 
 Queft.How did Adam underftand all forts of trades and 
 Sciences before the fall , feeing his pofteritie is fayd to 
 find outmany after the h%Gen,^. As fome oiCains po- 
 fteritie found out the ArttoworkeinbrafTc, fome to 
 make tents; fo Noah after he came out of the Arke plan- 
 ted the firft vineyard, Gen.g. 20. 
 
 Anfvp. He had the knowledge of all the liberal! fci- 
 ences before the fall, but the raechanicke and fervile 
 trades that ferve for mans ufe after the fall hecknew 
 them not, for hee was not to eate bread by the 
 fweatofbisfaee- his worke fhould have onely beetle 
 a recreation to him. 
 
 The firft Aaam had knowledge of the liberall fciences, 
 but lince the fall he pore th onely in the earth 5 and 
 delights ©nely his fenfes, as the finding out of muficke; 
 and for his profir,as folding of cattell, Gen, 4. But be- 
 fore the fall he had his mind elevated higher to God, 
 and to the knowledge of the liberall fciences 5 and as 
 the fciences followed Adam (the Divine 5> ) Co when the 
 Gofpell was reftored, all liberall feknecs follow 
 
Learned by the creatures. 
 
 95 
 
 it j as the (hadow doth the body 3 and was refto^ed with 
 ir. 
 
 Adam knew all Arts and fciences before his fall, 
 therefore Philofophy is not an invention of the hea- 
 then, for it came firftfrom Adam\oi\\z Patriarches, 
 and fo hath continued ftill - 3 the ancienteft of the Philo- 
 fophers are but of late, and they did lea rne the moftof 
 it out of Egypt 5 the exemplar of Philofophy was from 
 God; that which was framed to the exemplar was from 
 man. 
 
 Queft. Whence commeth it that forae men excell 
 others fo farre now in Arts and liberall fciences i 
 
 Anfvo. Itcomesfroroanewgiftof God 5 it is a new 
 gift of God to excell evefcia thefc mechanikc things 
 and liberall fciences: as the Lord gaue to Bezaliel and 
 Aholtah afpeciall gift to worke in gold and filver, curi- 
 ous worke for the Tabernacle, EW.34. 1. Efai.ii.i6. 
 Fwhu Geddothinftrufibimtedifcretim, anddeth teach 
 him. God giveth a new gift to the husbandman to 
 excell in husbandry. It is true that after the fall 
 Man loft not altogitber this natural! knowledge 5 Fultte- 
 vat$u eft w natuYaltbm^ et [foliatm eft inffiritnaiibus ;that 
 is^hecwasVPoandedinhisnaturall knowledge 5 andjfoikd 
 of his fufer naturally for ifhee bad altogether loll this 
 natural! knowledge, the life of man could not have 
 beene entertained 5 but to excell in this knowledge^ this 
 muft be a fufet natural! gift. 
 
 So much of Adams underftanding wherein his know- 
 ledge confifted, both inbred and acquired. We come 
 now to his Will, wherein chiefely confifteththecon- 
 fent 10 tbefe things which his undemanding hath difcer- 
 ned, and here ftandeth the power that the Will hath 
 over all the anions of men. .. 
 
 Ch 
 
 Confequtnce. 
 
 Duplex ThilofyhU) €X$ 
 tmpUru (? extmpltt*. 
 
 AP. 
 
9$ 
 
 \ 
 
 mutt. 
 
 Ageenr ntturMe motec 
 tur adfinem, dgentper 
 inteKc&um vwyctur 
 infiuew* 
 
 It 
 
 Chap. XVl. 
 
 OfthtW&ofMan. 
 
 THere arc two frincipall faculties in the foule • 
 the underfiandmg and the wtU^ which continually 
 accompany ic , both in the body , and out of the 
 body. 
 
 The under (tending, # aneJJentiaHfaatltie in the Soule^ 
 whereby it knoweth^ \udgeth % anddifcermth ndtmally truth 
 fromfalfehodd. 
 
 The will 5 is an effentiaS facukie in the Soule working 
 freelfrhaving liberty to cb*Je 3 refufe 5 orfafytnd^ not deter- 
 minate to one thing. 
 
 It is called a facultie^ and not a habit e ; becaufe a fc*. 
 bite h determinate to one thing • but a fuultte may 
 make choyce of moe. Secondly it is faid; to wctkefreely^, 
 to put a difference betwixt ic and natural! agents, which 
 ftill worke after the fame manner , and arealwayes car- 
 ried to the fame objeft : as the Suone naturally cannot 
 but heare, and it is but by accident if it breed cold : 
 agaior^it is faydjowsikf freely , to put a difference be- 
 tweenc it an J rhe actions of beafts , which are but 
 femtlibcr* aElioncs ^ for the beafts cannot but chufe 
 ftill the (cite fa <i? tiling, being alike sffe&ed 5 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 iieirher libervm mot am, & freenH>tion,(be- 
 caufe they are moved by anothe*)nckher have they Itbe- 
 rum \witcium, frecjudgemem, becaufe they are not mo- 
 ved by rcafon:the beads have sfree motion^ caufe they 
 move themfclves.sccording to the naturai tfiftind which 
 Qodhatbiaducd thtmwith; but they have nor a free 
 \udgemcntjLot they are not directed by reafon. Man bsrh 
 
 botfi 
 
Of the wiB of Man. 
 
 97 
 
 Tret Propr'tetittetWu*- 
 etpotefi*/, 
 
 bothj9^ motion^ znd free iudgement-, whereby ke w©r!<* 
 etfa freely. Natur all agents deteraunatc no cod to them- 
 fclves • but rcafonable creatures propound and determ?- 
 nate aa end to themfelves : therefore wz naturad agent 
 hxhfreedo?ve 9 but inftinft. . 
 
 There are three properties of thcWiff. Fir ft, the con- 
 formity of the will with the undemanding. Secondly 3 
 the liberty ofthePF/// 5 for whea itfollowech the/*/? 
 judgement ®f the under ft aiding^ it followes it freely. 
 Thirdly, thzpmcr of the witt^ whereby the mSaftct the 
 election, (which now it hath gotten by the dire&ion 
 of the under faniixg ) apply eth it felfe to the attaining of 
 the obje£L 
 
 The fir ft property ©f the Wil is, that in the operation it 
 depeadeth upon the under ft anding, and followed) the di- 
 re&ienoftheraind. 
 
 The Wit followes the dire&ion of the under/landings 
 either in chctfing, fujpending, oxrefufing ; this is called , 
 fequaeitad voluntatis : the WilUiiii felfe is but cua poten- 
 //*j(ind hath nothing but a <?*/&;• which yet hath not de- 
 fire to any particular obje<ft>except it be led by the light 
 of the minde : hence come thefc fay ings, nihilin voltm- 
 tate quod nonpriusfutrat inintt&cHn . etror in notttiapar/t 
 errtremznvoluvtate ± quodintellecl&s maleiudicat, volun- 
 tas male appetit 5 et tanlurn diligtmus quantum cognefci- 
 mtu\ that is j Then is nothing tn the mil -which rnesnot 
 fir (I in the under ffanding :So> error, in knowledge breeds 
 error in the mil : fo 3 afalfe judging of a things breeds afalfe 
 defire of a thing : fa ^ the more wee love, thenar etc te 
 know. 
 
 There is in the under ft anding^ intellefthn, or ratio /pe- 
 ^/4//' < i'4 3 whichisofthingstoi3eknowenby Man 5 ani 
 intelleftns^i ratio praSica ^ of tfeinges ufed to bee-done 
 by Maa, and fall under his ele&ioq, A game, in Mans 
 prafiicall reafon^ there is reafon going before, fay 
 
 THe firft property of the 
 wiil f 
 
 mn.r. 
 
 Duplex tntelltilui. fpe* 
 I ot* *tftus } er prAftUuiJrt 
 
 ifiteHtftupmctkoditp'ex 
 } rattorfnicedetit ttfutfes 
 , ffttexn Voluntas lequiittr 
 I "Pltimum indicium prac- 
 i i 'ict mtc fot ttts. 
 
 H 
 
 mg 
 
5,8 
 
 Of the mil of Mm, 
 
 •Prop; 
 
 ingy this may be dene^ni another following thepraflicail 
 under (landings faying, thia jhdH be J§ne\ and this laf 
 judgementyQfyrafficallundcrjldndingjhe Will followct h , 
 and faith, thkmUldee^ Hie is in fufpence before Ihee 
 hearc this laft condufion. 
 
 Que/, What is the reafon that the Will doth not al- 
 way follow the laft judgement of the under fianding ? for 
 oftentimes it goeth a plaine contrary courfc in that 
 which the undcrftandisg hath difccrned,as Medea faid, 
 Video meliora proboqfte, deteriora /eqttr 5 IJlc the getd 
 but /follow the bad. — 
 
 Anfw. The ground of this proceeds from the un^ 
 derftanding: f©r the underftanding having difcerneda 
 thing to be good, the ajfttlions draw the raindc to a 
 newrefolution,asweefcciothat complaint of the A- 
 poftl C, Rom. 7. The good that I would dte , that I doe not ; 
 AndtheevM that I would not doe^ that Idoe h but (till 
 I the mR followeth the laft refilutim of the under- 
 {landings othcrwifc of it felfe it is but mca ftttn- 
 
 t/4. 
 
 The under -(landing hathamutuall dependance from 
 the Wt/t, and is fet on worke by it. 
 
 The- Will, wils the end without any deliberation, 
 afptttu innate 5 and before any delibcratioa, there go- 
 cch aaa&ofthetf^tf ftil!, whereby wee Ff/fideliberate 
 upon fucha purpofe, and it faith w/o deliberare , be- 
 fore the mnde enter in deliberation : when the trill is 
 fet .earncftly upon a thing, itftirreth up the mndeto 
 thinke upon ir, and upon thesaeanes whfcercby it may 
 aitaineuntoir, that it may have the appetite fatisfied, 
 therefore the underftaruiing cannot difcernce a thing to 
 bee true or falfe, before thewill appoint the end, and fo 
 fet the vn indc on wortc. 
 
 There is a reciprocall depeftdance then betwixt 
 rhefe two > the WiB dependeth upon the deliberation 
 
 of 
 
Of thrill of Man. 
 
 oiihtMindci both particularly fcttiag downctheob- 
 je#,andhow itfhouldexercifeit fclfe about the object; 
 but the mind dependcth upon the will, quoad exereiti- 
 *»r, butnot, quoad ' fpec'tfcauonem 3 for when the mind 
 hath given out her laft determination concerning any 
 particular objeft , the will muft chufe that particular 
 and not another , aBdneitber refufe itnor fufpendit; 
 and it muft chufe it in that meafure of earneftnefle, as it 
 isknewnet© be good; tantum qui/que vult quantum in- 
 tefligitfe veUe debere^ a very man dejirethfo much as be un- 
 derstands. But upon the other fide the will fets oaely the 
 ^//Wonworke, and convened* the counccll to delibe- 
 rate, buttellcth them- not what to conclude 3 and at- 
 tendeth their deliberation, and pror»ifech to follow 
 their coaclufion. Example , whenacontreverfieariferh 
 intheChKrchjthcfupreamcmagiflratecoavcnetha^- 
 node^ aod commandeth them to give out their deter- 
 mination and Canon- but cornmandeth thtm noi ro en- 
 clinemore to oae fide than to the other ; here he com- 
 mands exercitium, and leaves fpeciheattonem free : 
 but when he hath heard their determination 5 accor- 
 ding to the Word ol God,hee taketh him to that fide 
 which they conclude to be beft, without either fufpea- 
 dingor refufing; and fo foiloweth them, both , quoad 
 exercitium & fpecrfcationem : Yet in this finadirude 
 there is foinediifuiiilitude^for the magiftrate, yea every 
 private mznhaih judtctumdiJcretiMit h but the will hath 
 no judgement in it feife, for it meeiely depends upon 
 the judgement of the minde, which maketh the necef- 
 fitie of the dependance of the will upon the mindc , to 
 bee greater than the depefidance of the King upon his 
 Counceii., or of any private man 3 upon &Sj*ods deter- 
 mica: ion. 
 
 Thisnaturdl reciprocation of the Mind* and the 
 
 Will^ is ienfibly perceived , by the inftiurncnts of the 
 
 H 2 under- 
 
 99 
 
 | Duple* *&us inieSe3»s 
 I fictfficAHtift! (f exei- > 
 
 tectum ja&ad (pectftCA* 
 tttnem (? exttit;tum 
 aaus 9 tnteReflMfau'.tur 
 *»oluntatem ymaacxsr 
 
IOO 
 
 Of the wilkpfman, 
 
 Quttuorfttnt ACh\Aprin 
 apt a, res appr:hehfa*p~ 
 
 *t y$s execHiS?A % 
 
 I» dctu stylutfipctcd- 
 tttm tfl pti*i\n$nteUecs. 
 tMfnae*u amy jit o eft 
 friutin %duntAtc< 
 
 uuderftanding and the WiU'm the body, whereby they 
 excrcife their fun<5Hons,to wit, the heart and the braine; 
 rhe fpirits are carried from the heart to- the braine, and 
 when the heart waxetbhoate withao earneftdefircof 
 the Wili^ then the braine is more bu fled, and intended to 
 finde out the way how the heart may be fatisfied ; and 
 againe when there is a cleare and a full kno v» ledge in the 
 braine, thsn the fpirits runnc from the braine to the 
 heart, and ftirre up the heart to purfue for the obtaining 
 of the fenowen good • which reciprocation bringeth 
 foorth a happy worke, when she unruly affe&ions, and 
 fi&fullappetites,mixcnottheraielves with thebufincfTe 
 tomarreal!. 
 
 Queft. Whether Willwc a thing firft> or under ftand 
 we ft fir ft, and then mU it ? 
 
 Anfa. Wc Will a thing before wee under jltni it, by 
 an inbred defire and blind appetite, but wee cannot Will 
 a thing in refpeft of the meanes, untill the under ft anding 
 give light firft. In all ©ura&ions there concurre foure 
 thiogs. Firft, the obieel which is the thing wee appre- 
 hend. Secondly , the apprehending power or the undeman- 
 ding, judging this to bee good or evill. Thirdly, the Will 
 which is rooaved by the under/landing. Fourthly, 
 the members mooved by the Will • here the under- 
 finding confidering the objeft giveth light to the 
 Will. 
 
 Queft. Where begins fione firft, whether in the willpt 
 in the under (I An ding'. 
 
 Anfw. The babfte of finne is fir ft in the under ftanding^ 
 becaufeall finnc comes from error which is in the under* 
 /landing. Againe, when the under ftandmg is confidcred 
 by it felfe without any operation, then finne is firft,, in 
 it ; but when the under /landing and the Will woike togi- 
 ther, then finne is-firft in the will. 
 
 Here wee may gather that the finnc in the Willis 
 
 grea. 
 
QfthctoillofMan. 
 
 101 
 
 greater than the finnc in the underjldnding , becaufe in 
 the w ader fending there is ©nely a habite @f finnc , but 
 in the will there is both the habite and the Ail of iinne, 
 & therefore wee fee that the WiU\% punifhed with grea- 
 ter rebellion than the under (landing is with darkencflc; 
 Tkaraohs heart was hardned,he knew the judgements of 
 God, but yet his Wit continually rebelled. 
 
 Qucjl. Whether is thereafinne iothc will without 
 errouria theunderftandingornot? 
 
 Anfw m Siane is in the under/landing two wayes. Firft, 
 mginaSjwhen the under/landing is fo blinded a that it 
 can give no direftion to the**'///. Secondly^ interpre. 
 tatively , when the undemanding hath fhewen the truth 
 to the mtt % and the finnc is committed fir ft by the Will- y 
 yetforlackeofconfideratien,the under/landing appro- 
 veth thcafl of the WiU> and Co followeth it in the fame 
 finne,which is by reafon of the dependance of the under- 
 ftandingfrom theff/&asa man going to murther,the Wil 
 fetsdowne the wicked end that the understanding may 
 devife the cruell meanes; yet the under Banding had 
 fhowen the truth to the ip/4f before, that it was good not 
 to murther* 
 
 'QSfft. Whether doth ignorance in the under- 
 /landing make the fi#, willing or not willing in the 
 adioas? 
 
 Anfw. There is a threefold ignorance. The firft is 
 called ignorantia antecedent when a man is igorantof 
 that which hee is not bound to know, nor could not 
 know, which if he had knowen he would not have done 
 it •hcre > /g»*ratf*isthe caufe ofthefij& s asa man cut- 
 ting wood bis axe head flees off and killes ampn igno- 
 rantly hedoth the thing igno.camly 5 which if hee had 
 knowne he would not have done-, here the igmranccin 
 the underftanding^ aiakes not the mli willing y becaufe 
 he finnes here ex igmrantia. 
 
 H 3 - The 
 
 Pec cat um eft in oljecf* 
 etcdponMttur, in imteh 
 lt8u origwaittefy m 
 tolunratefatmdliteri in 
 membr'uquoAdufum, 
 
 Duplex igntrdntUy orh 
 gtnal\s 7 &> interpret *z 
 tiy*. 
 
 Tr'tp^xtgKor^ntUy dn- 
 
 tecedensfencomitunsy 
 
 confeyuenik 
 
102 
 
 Ofthe^illofMan. 
 
 Triplex ignorantia 3 1/0- 
 Um /nolens j nonvolens. 
 
 Ali\uhp:ccat \duflki- 
 ter ,ex i^?oranHa J O i 
 ignor.inter. 
 
 Trop. 
 
 vdpzopcrtic 
 of thevvuL 
 
 Duplex libeitasy origi- 
 naiu & formalin 
 
 TFatfrcedon el s not 
 originally ia the under- 
 
 £Unding. 
 
 The fecond is called ignorantia concomitans, when a 
 man doth that thing ignorantly, which if hee had 
 knowen hec would not have done, but would have 
 done another thing as bad, and is lorry that he hath 
 notdoneit. A man conceives a hatred againft fuch a 
 man a hemiftakingtheman, killesanother in place of 
 him ignorantly % when this is told him, he is forry 
 that he hath not killed his enemy ; when he killes the 
 other man^his ignorance is not willing ignorance, neythcr 
 isit unwilling ignorance : It is not willing ignorance-^ be- 
 caufe he would not have killed the man whom he kil- 
 led 5 it is not unwiLing igmrance, becaufe hee would 
 have killed his enemy, and was forry that he killed him 
 not, fo that his ignorance was partly willing and pardy 
 net willing^ here he finnes ignorantcr, but not ex igno- 
 rantia: Ign rantly he killed the man, although igno- 
 rance was not the caufe, for hee did it of fet pur- 
 pofe. 
 
 The third is called ignorantia confequens, when a man 
 is wilfully ignorant, anddraweson the ignorance upon 
 him felfe,and then excufeth his finne; a man in bis drun- 
 kenncfle, killes a child ignorantly -, this ignorance, is a 
 willing ignorance, becaufe the man willingly was,drunke, 
 and contracted this ignorance- and therefore he fhould 
 bepunifhed both for bis duakennefte, and for his mur- 
 th • rjthis is called an ajfeffateigwrance and willing. 
 
 I he fecond propertie of the jjv//,isthe Ubertie of the 
 will t whereby it chufeth freely. 
 
 Some of the Jchodemen hold xhdzfreedeme is originally 
 in the under flanding^A formally in the will, as Aquinas: 
 other's ho id thai this jreedome is formally both inthca#- 
 derflandtng, and the will 5 but firftin the under ftandtng x 
 and then in theiwY/,as Durandus-, but we hold i\mftte- 
 domt is onely in the wiU. 
 
 Wee willfhaw that this freedome cannot bee origt 
 
 na/ly 
 
Of the tvillofMan. 
 
 10$ 
 
 nally in the under {landings by thefc two reafons. 
 
 Firft,the under/landing is neither free from CQAtfien t 
 nor naturall ncceffitie : ic is not free from coa&ion ; for 
 the understanding is forced to know a thing which it 
 would not know, contra indinatienem tttitu fuppofti, 
 contrary to the inclination of the whole perfon, as the 
 Divels are forced to beleeve that there is a God ; fo,a 
 man that is ftcke unto death is forced to beleeve that 
 heflialldie, contrary to the inclination of the whole 
 man who would! ive 5 but the w///can no wayes be thus 
 inforced to will. Againe, the under ft anding is not free 
 from naturall 'xeceptic • for if arguments which neccf- 
 farily conclude be propofed to it, it cannot chufe but 
 beleeve them 2 if probable arguments be propofed to 
 ic 5 thenithathbutaconccipt or opinion, with a feare 
 t© the contrary ; but if arguments of like probabilitie on 
 both fides be propofed to ir, here it is nuefsitate to 
 doubt,unlefTe the inclination of the jr/J, come in, to in- 
 cline it rather the or>c way than the other? we may ima- 
 gine any thing that we pleafe, but we cannot give our 
 lighte/laflent unto a thing junlefle there be iome colour 
 ofreafonat lead to induce. 
 
 All the powers of the Soule, arc determinate by the 
 mil in their anions, and that neceffarily, without pny 
 , freedome in them 5 as the feeing cye.cannot but neceffa- 
 rily fee colours, if they be layd before itj fo tne un- 
 der ft aniing is forced to under ftand^ when truth is layd 
 before it; but the will although it be determinate by 
 the undzriiandingyzx this determination takes not away 
 thcl/benieot the »v#and places it in the under (landings 
 $rigin&liy b ag£ne,ihe urtderftavaing is determinate by 
 the object, neceffarily and naturally : but the wilt is 
 determinate by the undemanding* necejjarily yet 
 freely. 
 Ereedome\%ndhdlytti$origmilij in the nv'//-, there 
 
 ?{eafon.l. 
 
 Voluntas /equitur rati- 
 onem,ut indicathum, 
 non vt i&puif ivtim . 
 
 %taji 
 
 0712* 
 
 ■ 
 
io4 
 
 Of the Ml of Man. 
 
 I 
 
 Thatfreedome is not 
 formally both in the 
 underloading and the 
 Will. 
 
 fore BeSarmvine hales here , both contrary to hirafelfc 
 and to others of hisownecoate 5 he is plainely contra- 
 ry tohimfelfe , asBeniu* the hfuite markes well 5 for 
 firft (faith Btnm) he placeth libertie radically in the 
 underflanding, whereby thesis determinate by the 
 Uft judgement of reafon •, and yet is the third Bookeand 
 eight Chapter, offrte will and grace, BcHamine faith , 
 V+luntas in cligendo liber* eft , non quod non deter minetur 
 neceff&rio a judicio vltimo & pracltco rati finis • fid quod 
 iftudiffum ultimum &pra3icum judicium rationis in po~ 
 te/late voluntatis eft, that is, Thewillu free in cbufmg , net 
 that it is determinate neceffarily by tie Uft judgement 
 ofreafin, hi becaufe this fame lasH judgement of reafon, u 
 in the power of the will, Benim faith, that hee canns>t fee 
 how tfaefe two can ftand together, that the understan- 
 ding in the la$ Judgement fhould determinate the »///, 
 & that the fame Uft Judgement ofreafon fhould be in the 
 power of the rot 11; fo that the patrons of (tec will in 
 Man, doe not agree among thcmfelves concerning the 
 criginall of/jw^«*t,fometiaies placing it in the under- 
 (landing, and fometitnes in the »///, Here we€ con- 
 clude, that, thatfreedomc isoriginally in the w//, for 
 when the under (landing hath demonftrate the truth unto 
 their///; although the underftanding necessitate the mil 
 tochufejyetitdothnot inforceiXi but it chufeth that 
 which itchufeth/Tw^. 
 
 SecondIy,we will fhew that this libertie is not both 
 in the underftanding and the #///, formally •, for if it 
 were formally -in both , then it fhould follow that there 
 were wo free wills in man , one in the underftanding, 
 and another in the villi and confequcntly a double 
 ele&ion , and a double caufeof finne . but the formall 
 caufe of finne is in the »///• therefore Bernard faith 
 €e(fet voluntas propria f & infernm non erit , that is, 
 Let the tf/Z/ccafe from finning, and there fhall pot bee 
 
OfthtmllofMan. 
 
 [05 
 
 a hclljthereforc there cannot be a f orajall caufe of free- 
 dome in the undemanding. 
 
 It rcfts then that jreedomc is both originally and I 
 formally in the mil. We muft sot thinke this an idle 
 fchoole diftinftion, and fo let it paffef for covertly j 
 under this^ (that they make the undemanding, to be! 
 radically and originilly free, ) they cover their poy ion I 
 of free-mil^ and fo vent it to the world : for ! 
 freedome being originally in the vndcrftandixg 
 fincc the fall (unto good$) it direfts the mil in 
 every a&ion j and the mil being determinate by the un- 
 dcrflanding) thea there muft bee yet free-will in Man 
 fincc the fell, naturally to embrace good, as wel] as 
 evilL 
 
 Qusfi. What is the undemanding to the mil then 3 whc 
 the RvV/chufctb, feeing it is not the originall of the liber- 
 ty thereof/ 
 
 Anfw. It is the caufe of the determination of the will 3 
 but not *f the liberty thereof : It cannot bee the efficient 
 caufe of the liberty of the will although it might feeme 
 fo to bee ; as for example: rcmiflioncf finncsispro- 
 mifed and given, if rpe forgive men their trefpajfes : yet 
 our forgiving of men their trefpafles, is not the caufe 
 why God remits our finncs,but rendition $ fo, the fire 
 heatethnor, ualefTc there bee a mutuall touch betwixt 
 the agent and thepatient, but yet this mutuall touchof j 
 the agent and the patient, is n©t the caufe why the fire 
 hurncthbut ^condition 5 So, although the will chufe 
 not without the light ol the under Handings yet 
 the undemanding is not the caufe^ why the willchufeth 
 freely^ but a condition without which it could 
 net chufej the caufe is one thing, but the conditions ano- 
 ther. 
 
 Obicft. A condition never prececdeth an c ffe& 5 as y ee 
 cannot lee unlefie the wiidow bee opened, and yet 
 
 r*telU3ul eft €4ttft de+ 
 
 Aliudeft c9nditfo><b*t 
 
 BelUrm&irdt, 0> 
 M>arbU % 
 
 It 
 
io6 
 
 OftheTbittofMan. 
 
 .Conditio duplex,cdu- 
 fal'U) (s* conditional^ 
 
 it will not follow, that if the window be opened (which 
 is the condition) that yee will ftreight fee, unlefle the 
 light come in 5 (which is the caufewhy we fee v) but 
 when the underfianding (howeth the light to the wilt, it 
 is not as a condition^but a caufewhy the avV/chufeth this 
 thing, and not thar-as the light makes the colours a£tu- 
 ally vifible, which were but potentially vifible, before 
 the light did fhine. 
 
 Anfw* There is a twofold condition. Firft, when the 
 condition includes a caufe&s if a manbrcatbfte hath lungs ; 
 here the condition oibreathing is his lungs $ which is alfo 
 the caufe of his breathing. Secondly ,there is a condition* 
 which is ondy a condition f , and includeth no caufe in it $ 
 as the opening of the window is the condition without 
 which we cannot fee : if the window be not opencd,the 
 light cannot come in 5 and yet the opening of the win- ! 
 dow is not the caufe of the light, for the caufe is in the 
 light it felfe, why theobjedt is vifible, Againe,the 
 : light (Inning upon the object is not the caufe of our fee- 
 ing the objeft, for the caule is the eye, and the light is 
 thecondition without which we cannot fee the objedt. 
 Soothe underfianding is onely but a conditions the n?/'/i, 
 and not a caufe ^ why ic chufeth freely, becaufe the 
 freedome of the *r///, is onely in it felfe, embracing 
 the oh)?& freely, without any externall caufe moo- 
 ving it. 
 
 The will of God,nenher turnes ncr returnes 5 it is 
 like the pole which (lands immoveably in the firma- 
 ment: the will oftheAngell turnes, but returnes not- 
 itislike thewinde, which being, fctled in one ayrth 
 (lands ftili th :re:kut the will of Man both turnes and re- 
 turnes •, it is like the winde,fometimes in this ay rth,and 
 fometimes in that. 
 
 In the Angels there was prmnrn infians^ & fecun- 
 dum inflans 3 the Angels, in frimo ir>jlanti^ were in- 
 complete 
 
 wili'of the AngeIs,GocJ, 
 andM«n« 
 
 Cell 2. 
 
 Betwixt the will of th« 
 Angvis a innocenr,recond, 
 old,a ti renewed v^z*,, 
 
- I ' »H I ■■ i l I I ' ■ — 
 
 Of the -frill of Man, 
 
 107 
 
 ' 
 
 'Duplex in flams ange- 
 Lorum,pimMt(ffe- 
 
 complete liber i, they were then but <viatores\ for al- 
 though they Jid at the firft onely aftually chufc good, 
 in the fir -fl moment of their creation, yet they were not 
 confirmed ingood/^.4.18- he fmnd not conflancyin his 
 I Angels: but in the ftcondwftdnijftic good Angels, were 
 complete lUeri and confirmed in good , as the bad An- 
 gels were fe tied in evill, the good Angels confirmed in 
 good, were comprehenfores^ but not viatores j and the 
 bad were confirmed onely in evill ? and are continually 
 via lores. So the fir ft Adam was incomplete liber and vu 
 dtor^ and therefore might chufe either good or evill 5 
 io the renewed Adam is incomplete liber & viator, be- 
 cauieiaaturally he chuleth evill, and by grace he may 
 chufe good; b\xt>the fecend Adam Iefus Chrift, being 
 both comptehenfor and viator is complete liber and can- 
 not chufe evill • the old Adam is viator onely, and chu- 
 feth onely evill. 
 
 When the Divels and wicked men are fayd to be de- 
 terminate to evill, it is notfo to be underftood that 
 they are ^terminate to one fort of evill onely, for they 
 may goe from one fort of evill to another ^ as the Di- 
 vell inticed the levies to kill Chrift, and yet hee indeed 
 Peter to diffwade Chrift from going to Ierufaiemfhdz he 
 might be fa ved- & yet they are ftill determinate to evill. 
 
 An Angell differeth from the Soule of Man foure 
 wayes. TM natura/ljfor the Soule doth animate the 
 Body, butan AngellanimacesnotaBody. Secondly, 
 they differ in their definition, for the Soule is a reafona* 
 ble creature, but an Angell is an intelle&uall creature. 
 Thirdly,the Soule may be mooved by the inferior fa- 
 culties, but the Angell is onely mooved by God. 
 Fourthly, the Soule makes choice either of good or 
 evill,but an Angell of good onely,or of evill onely. 
 
 WillingneiTeisthemoft abfolute perfection of the 
 
 will, and therefore when the Saints ay me at this^ it 
 
 xs 
 
 Gdkj. ~ 
 
 Betwixt the Angels 
 
 and Man. 
 
 Qnztucr modis differ t 
 
 angelm ah hominc> i .«#- 
 
 turaUter,z.toghe,3* 
 
 mettfbyfice^.tbeolQ- 
 
 gice. 
 
 Confy. 
 
28 
 
 OftheTtillofMan. 
 
 tatit^ontrdrietAtit & 
 
 
 is noted as one of the highrft degrees of perfeSioftin 
 this life to be willing to dot good. Pftl* no. l/hpeepk 
 are a witting people. 
 
 Ike liberty of thewiliiswoUli, {at liberty efmm* 
 titty and the liberty $fcomradi#m : Mao had liberty of 
 contrariety before his fall to chafe gG©dorevilI,and5- 
 btrty ef con/rad/olio» z to doe, oraotts doe: thcfecwo 
 forts oUiberties arc net the perfected cftace of ^he will, 
 for when it hath power to chufe eraot to chufe, it im- 
 ports a wcakcneflein it, but when it is determinate to 
 the good , then it is fully fatisfied, this is rcferved for 
 Man in glory. The Apeftle, Rm.6. i8.ufcth this word 
 liberty more improperly , when he faith , free frem 
 Iujlite, and fervant to finne . whea heecalleth 
 this freedome , it is naoft improperly freedeme 5 for, 
 iftbe Sonne miktusfreejhenwec are free.lab.Sj6. fo wc 
 fay uferve God, this fervice is not properly fcrvicc,but 
 freedome. 
 
 The cflentiall property of the mil, is freedome, that it 
 cannot be compelled by no cxteraall agent in the free 
 chufing -, although in the cxternall a&ioa thereof it may 
 be forced. 
 
 God worketh diver fly upon the witt; fometinseshce 
 changeth the will, and convenes it j as when hee chan- 
 ged and converted the will of Saute \ and madebirpan 
 Apoftle. Secondly, fometiraes he changeth the;?///, but 
 converts it not ; as when Efau came againft his brother 
 Jacob, hee changed his will, and made him fall upon hit 
 necke andrreepe,Ge». 33 4. But yet converted him not$ 
 fo when Alexander the Great, came againft lerufdem, 
 minding to dellroy it, the Lord changed his rcinde, 
 and made him courteous to the Iewes, by gran- 
 ting them fundry privikdges, and beftovving 
 gifts upon them; here his rainde was changed , 
 but not converted* Thirdly, fonnetirncs God ncy- 
 
 ther 
 
Of the will of Man. 
 
 109 
 
 ther changeth nor converts their///, butreftrainesit • 
 astbe will of LaUn when he camcagainO /4c*t, Oen. 
 3-1. 24. and AttiU when fee came zgainftReme. .Fourth- 
 ly, fometiroes God neither changeth, nor convertetb, 
 nor reftaines the will, but he over-rules ir^ as he did the 
 will of the lewes \vho crucified Chrifl: all thefe 
 wayes God workes upon the will , but hee never cora> 
 pels it. 
 
 Although the wf# cannot be compelled, in *3u elici- 
 te, in the owne free choyce $ y ct in a8» imftr&u^ in the 
 commanding a&, it may be compelled 5 as when they 
 drew the Martyrs againft their iri/i before their idois, 
 putting fraakinceife in their hands to burne it before 
 them : So Ich. 2 i, Cbrift faith to Feter, they fhtli draw 
 thee whether t bin-would' fi not. 
 
 As the will y in the commanding a!f may bee compelled; 
 Co the Witt in the free chufing 4tf may be necefsiute. 
 
 There is a threefold necefsitie. Firft, when the necefsh 
 tie arifeth from within*, this is calk d % ncc efsitasab in* 
 trin/eciy as the blefTcd in feeaven are mooved, by 
 the proper inclination of their trill to love God necef- 
 farilyv Secondly, when th£jw7/?//jr arifeth from mth- 
 iut$ as when the wiilis indifferent in it felfe, to doe 
 or not to doa, to goc this way crthat way. When 
 Nelytchadnezz&r flood in the parting of two wayes, 
 Ezech. 21. doubtfull whither to goe 3 towards Umf*» 
 lem or RMah - the Lord determinates his will to goe 
 towards lcruj&lem> Thirdly, inrcfpe£t of the end\ as 
 a man is to paffe over a water, but hee Cannot goe to 
 the other fide without a boate. Thefe three forts cf 
 necefsitie* take not away the liberty of the will^akhough 
 they neceffitateir^ the firft fort of necefsitie takes not a- 
 way the hbcrtie of the mi, although it necefitate it $ for 
 this mil is internum prtncifiumfui mstm 5 and this //for- 
 //* cannot be taken from it, unleffe it bee deftroyed; 
 
 the 
 
 Duplex 4nm,*Qcit** 
 
 «V8 
 
 Ulttjl. 
 
 Triplex necefstt**! ab 
 inttnftct^b 
 exftttftct) & ttthnc 
 
 ftJfSf 
 
I IO 
 
 Of the Kill of Man. 
 
 I Tte firft «olktioH be- 
 twixt the innocent, re- 
 newcd.old^nd glorified 
 
 the fecond fort ofnecefsitie takes not awiy the freedome 
 from itjfor the will cannot be both infarct ri,aad y ex free; 
 as hcate cannot bee made cold : but yet the wit may be 
 neccflitate $ for as the water which is old may be made 
 hoate, fo the will which is fret may be nectfsiu te : and 
 th« third fort ofnecefliticeftablifheth the freedomeof 
 the will. 
 
 Man in his firft eftate had free ^hoyce of good or evill, 
 but was necefsitate to neither ©f them : in his fecond 
 eftate, he is a fervant to finne and necefsiute to it 5 in his 
 third eftate, hee is free from the fervitude of finne, but 
 not from the ntcefsitte of it : in his fourth eftate hee is 
 voluntarily good, and neceffarily good, but hee is not 
 SxzzlibertAte indifferently as man was before the fall, 
 far that includes a weakeneffe in it. 
 
 In Adtms firft eftate his will wis free from finne, and 
 neceffity of finnc,becaufe hee bad neither internum j\<si 
 externum frineipium, to move him to finne ; fohee was 
 free from mifery but not from mutability. In his fecond 
 eftate he is fubieel to the necefiitie 'of finning, to raifery, 
 ^nd to the fervitude of finne • but free from coadioo.In 
 his tbird eftate, hee is free from the dominion of finne, 
 from the fervitude of finne, and from compulsion, but 
 not from the neceflicie of finning. In his fourth hee (hall 
 bee free from mifery,fenritude.mutability 3 and neceffity 
 ■of finning • but not from necefli y ana willingnefte to 
 love God . In his firft eftate he was titer, free ; in his fe- 
 cond eftate bee was/fr^«*,afefvaot to finne; In his third 
 eftate hee is liVeratus, freed from finne 5 but in his 
 fourth eftate hee (hall be itbetrmm > m oft freed from 
 
 Co/7.2; 
 
 <P/*f 
 
 mnc. 
 
 Thtwi£wttkmgfretly,hii& power to determinate 
 it feife 3S ir is dire (fied by the under ft*ndwg^v\ civill,and 
 mOraHaftiotts^odiniridiferent thing 5 butinaftions 
 fpiritua!! itisoncly determinate by God. 
 
 The 
 
Of the will of Mav. 
 
 in 
 
 The wiH hath power by the light oftbc underftanding I 
 ! to determinate it felfe, in civill, and morall afltensjaad 
 God in thefelikcwife doth determinate the will, Prev 9 I 
 '. 2 1 . 1 , The Kings heart is in the hands of the Urd, and bee j 
 1 twnes it a* the rivers ofwater^ when the King deterrainats 
 his ownc heart 3 the Lord alfo determinates it $ f©r 
 every particular agent ? determinates his ownein- 
 ftrument to his worie* 5 but the will is the inftru- 
 ment of God 3 ( for onely the uncreated will hath an 
 independant power ) therefore the Will being but a fe- 
 cond caufe. is determinate by God. When God deter ^ 
 minates the will in civill things, hee doth it by changing, 
 restraining 3 or over-ruling itjbut when he determinates 
 the will (which cannot determinate it felfe) infpjrituall 
 things 5 then hee converts the will and inclines it,and here 
 he is the folc and onely caufe. 
 
 Ob)ecl % That which is moved from a caufe without it 
 felfe, is faide to be compelled; but the will cannot be com- 
 pctlcd % therefore it may fecmethatit cannot be determi- 
 nate by God, 
 
 Anfw. That which is moved by an external caufe, 
 is faide to be compelled, if the external! caufe take a- 
 way the proper inclination g{ ike fecond caufe ; but! 
 if it leave the fecend caufe to the owne proper inclination, I 
 then it is not faide to be compelled, but to worke ' 
 freely. 
 
 Oh eel. But the motion is rather afcribed to him who : 
 raooves, thantothatwhichisracoved, as wee fay not . 
 that the ftone killed the man , but the man who threw | 
 theftone; if Gad then mcove the^Vi/, icmight.feeme 
 that the will were free and not to be blamed in the acti- 
 on 
 
 Anfvo. If the v/iRweie fo moqved by God that it 
 mooved not it felfe , then the HP//? were neither ] 
 to bee praifed nor to bee blamed : but feeiog it is | 
 
 both 
 
 IBufl. 
 
 
112 
 
 OftheVillofMan, 
 
 Conference] 
 
 
 tttmum decrelum Del 
 pontt tnfMilitattm 
 
 ctttfci Mr/is. fed mn co ^ 
 fsftievli*. 
 
 both moovcd and mooves it (elfe, and is not like a flone 
 in a mans hand 3 which is mooved and msves not it fclfej 
 therefore it is to be blamed in the finfull aftion. 
 
 The #*///, in morall and civill avians, is sot determi- 
 nate^ the meanes, which leade to the end : (for that 
 the under ftaadingdotb onely-) but refpc&iag the end, 
 it both determinates it felfe nsturally> and is deter- 
 minate by God. but in fpirituall thing, it is onely 
 determiaate by God,bothinthe meanes aad in the end, 
 Fkilip. 2.13. It a Gtd wh$ worketh both the will 4*d the 
 deed mm. 
 
 The grace of Goi determinates the Will onely to 
 good : therefore thefe extenuate rfsightily the grace of 
 God, who grant, that God in the converficnoi Man 
 doth powre ia afupernsturall grdce in his heart ; but yet 
 this grace doth not determinate the heart @f saaa, for 
 that the mil doth mturdly and freely : and zo draw 
 outtheafl of Faith (fay they) there needs ao concur- 
 raacc of the grace of Go J,but onely moral perflations. 
 So F<wfeca,who holds that God onely fets the will on 
 worke 3 butieavesthc will to vvorkeby it felfe,he deter- 
 minates ( faith he) onely in fpecifiathne , but not in 
 excYctito^ in inclining the will to embrace fuch an ob- 
 ject, but the operation about that objeft is left free un- 
 to the WM it felfe, this it may per forme freely without 
 Gods grace. 
 
 Ob]eU. But it may fecmethat.God determinatesthe 
 finfull a&ions of men as well as tneir morall,both in the 
 meanes and in tbe end,arx3 is tfaecaufe of the one as well 
 as ofthe other; as God knoweth cercaiady that the 
 Kj&tiihrifl will finne-thcrcfore the Wt/loi the Antichrijl 
 is determinate to finne,by the decree of God. 
 
 Anfb. This folioweth not 3 bccaufe putting the decree 
 of God, the Ant ichn jl will finne; thefe two goenot to* 
 gctherasthc caufeandtheeffeftj for Gods decree is 
 
 not 
 
Ofthe-toilhfMan. 
 
 115 
 
 not the caufe why the Antichrifi finnes; but it onely fol- 
 io wes Gods foreknowledge and is n©tan cffe&ofit', for 
 there is a twofold connexion of things 5 firft, of the \ dufe 
 with the^^andfothc^^neceffarily followeth the 
 f^.Secondly,oftbe*0/w<&0/ with the confequent:, the 
 fijaaeafthe Antichrift is the confequent of Gods de- 
 cree infallibly, butnot produ&ively , becaufe the de^ 
 crce is not the caufe of it. 
 
 Oijeff. But it may feeme that Gods decree is the 
 caufeof finne : loh. 12.39. they cealdnot belecvefer Efay 
 f*td y be Minded their eyes ^ and bar dried their hearts. Here 
 it might feeme that the Prophets predi&ioa was the 
 caufe of the h2rdning of their hearts, and not the ante- 
 cedent of it onely. 
 
 Anfw. Thefeevill things God forefeeth to fall out, 
 becaufe they are to fall out 5 and they fall not out be- 
 caufe hee forefeeth them to fall out : when I fee a man 
 writing,he writes noc&ecaufe I fee him writing, but be- 
 caufe he is writing therefore I fee him wrirc$ftyhe And* 
 chrift finneth not becaufe God forefaw himro finne, 
 but becaufe the Antkhrifi was to finne therefore God 
 forefaw him to finne. God forefeeth other wayes good 
 a<ftons,forheedccreeth them, and they fallout as 
 effc&s of his decree \ but it is farre otherwayes in 
 mans finfull adtions,for they are not the effefls of Gods 
 decree,but aneceflary confequent of it. 
 
 The eflentiall propertie of the mil (which is Itbertie) 
 cannot be changed, but the^ualitieof the wiU (which 
 is good or evili)may be changed. 
 
 There are two things tobe coafidered in the wM.Firft, 
 «j* or the ejfence of ir. Secondly,.^*** ortheopera^ 
 tion of the wtBi thee/face of tbew/tfeannot bechanged, 
 Duttbe operation may beechangedtit* may lofe holi- 
 neuc andfanaificarioB in the choyce,but not the ejfence 
 
 of 
 
 Duplex ct*mex\o return, 
 \c*"J*cum e f[eau y \. 
 antceed&tft cum confer 
 3*eme< 
 
U4 
 
 Oftheft'AlofMan. 
 
 A collation bitwise the 
 innocent and old 
 
 Adam, 
 
 ttyeiBoi \fCd mcd Lt 
 tfiguntuTfl run jus nt 
 m.iU,ut frtsat ajfequck- 
 m:ir. 
 
 fl 
 
 rot 
 
 of it : a clccke when it is out of frame fteweth the time 
 bur not the true time of the day ^and as the faylers com- 
 paflc ftricken with thunder, the point of the needle 
 Hands alwayes at fome ay rtb, but not at the right ayrtfy 
 and ib when Wine is turned infer vinegar it keepeth 
 ftillthc -colour and quanritie, but it hath loft the right 
 relifti: Co the^of man after the fall, freely ebufctb that 
 which it chufcth , Ncn corrumpitHr quoad agendt radicem 
 fed terminurn. 
 
 Mauinfirft eftate,«v/5Wonely good,both inthe**^ 
 and in the meanes : but man in his corrupt eftate -nils the 
 end, either as good or apparent good 5 but heemaketh 
 choyfe of the meanes often asevill: the will refpects 
 the end, and eledion the meanes 5 no man wils the 
 end as it is evilly but the meanes leading to this end 
 arc oftentimes chofen asevill. The adulterer and the 
 tbcefe, they will the' proper ends of their adultery and 
 theft (which are pleasure and gained as good or at the 
 leaft good in fhow • but the meanes they knew are of- 
 tentimes evill, and cbufe them as cviB that they may at- 
 t <ine to thcit ends. Againe,the unregeneratc man fome- 
 titflcs mis the end but Hot the meanes. Pro. 1 3. 4. The 
 fluggard wilS) and he -wills mt\ he mis the ^^becaufe ir is 
 good ; but he mis not the meanesbecauCc they are pain- 
 full and laborious; fo Hof. 10. 11 .Ephraimas an exe de- 
 lighted in threfhing but not in plowing 5 hee delighted 
 in threfhing , becaufe the oxe might notbeemuzled 
 when hee did threfhj Deut. 25. 4. but hee delighted 
 not in plowing 5 that is, tatakcthe paines to plow up 
 his heart, and mortifie his finnes; Balaam wiffied, 
 that hee might die the death pf the righteous , Nam. 
 23.14. bu t hee endeavoured not to live the life of the 
 righ cous, 
 
 Man rif icr bis fell had liberty in civill and morall ani- 
 ons. 
 
 This 
 
QfthewillofMan. 
 
 "5 
 
 This lihertie which man hath now in his corrupt e- 
 ftate, unco any good, hath fund y impediments both 
 outward and inward 3 and although our ele&ion be free 
 yet the execution thereof is not m our hands. There 
 bee three externa!! impediments in our lihertie $firft, 
 Gods overuIingofthew/V/ofMan,who although he take 
 notawaythe libertieofthe will from us, yet hee often- 
 times furthers us in good , and hiaders us in evill 5 and 
 bridles fo the fury o£ the wicked that they cannot come 
 to the ends which they ay me at 5 as wee fee in Jeroboam > 
 1 King. 13. 5. and Sennabertb^ Efajtf. 29. For the 
 wayesofmanarenotinhisowne power, Pre. 16*9, 
 The fecond impediment of our libcrtieis S at ham Re- 
 ducing , who oftentimes feduceth the will when it is in 
 clynedtogood, andperfwades it to evill, Epbe.2.2. 
 which perfwaiion is ef&ctuallinthe fonnes of infiJe- 
 licicjfometimesSathanHndrcththechikiren ef God, 
 as he hundred the Apoftle thathee fli uld not come to 
 the TheJfiUnians, 1 Theft. 4. 1 7, 1 8 - The third outward 
 impediment is, the multitude ef ob]e5ts laid before us, 
 which partly allure the minde if they bee plcafast , and 
 rcrrifie the rainde if they be fearefull. 
 
 The inward impediments which hinder the veils liber- 
 tie % zxz % Firft, the want cfGtds image. Secondly, the 
 blindneffe ${ the under flan ding % Thirdly, f 6* infirmitie 
 ef the mil. Fourthly, a natural/ violence. Fifthly; a 
 prtnenejfe to evill. Sixtly, the vehemencie efthe affetti- 
 ons^ which draw the will after them , and trouble the 
 lodgement . 
 
 lllujl. 
 
 Impediment* Itbertdtps 
 humaijAfunt y yet extra 
 fe^el tnfe % 
 
 Impediment* extern* 
 ft*nt dtutydahlmJ^et cxz 
 
 terna*blt'JA. 
 
 Impediment* interna 
 {tint, d90.tutt8 im/iginU 
 De: icscttasinte i'.tdu:^ 
 tnptmitasy y& 
 Inncattt , natur.'Sti >h~ 
 lenttarftit.ttM ad ».<ilum 
 et-tebemtiHiA afiefii*- 
 nam 
 
 I % 
 
 Chap. 
 
n6 
 
 The iWidprcpmyof 
 theWill 
 
 mrt. 
 
 Of the will of Man, 
 
 Ilkfi. 
 
 rotenti*, yet efi proa 
 t9nyua$d rewota.pifsk 
 ya, Selmetipafitya. 
 
 Chap.XVII. 
 
 Of Mans W&inhu converjion* 
 
 IN riiefirft point of Mans C<wwy?<w 5 God infufeth 3 
 a new'habite of grace. 
 
 The converfion of Man is not wrought,firft by ftirring 
 up ©f his PF/#,or by alluring or perfwading him 5 but by 
 powring grace into the heart. Socrates fay d that he was 
 buttohisfchollerslifce a midwife jfor a midwife doth 
 nothing but heloeth forth the birth already conceived * 
 fo he fayd.that he onely but drew forth the wit, which 
 was naturally within the fchallers. But it is not fo in the 
 firrt point ©fa mans con verfio/or the Preacher doth not 
 helpe forth the graces in a man jbuthe is like a father le- 
 gating him anew a game through the Geftel> i . Cor. 4. 1 5 . 
 
 Man before his converfion to grace ispafsive. 
 
 There is in fame patient zneerepower, as wben powder 
 is laid to the fire it hath a neere power to, be kindled by the 
 fire. Secondly* there is in forae patient a remote power jas 
 when grecne wood is laid to the fire, it may be kindled 
 although it be long ere it burne.Thirdly 5 there is in a. pa- 
 tient 2 pafstve or obediential! power ^qi that which they cal 
 potent ia^AKTDtr) or fufceptiva % %% when the potter makes a 
 veffcil ofclay.Fourchlyjthere is a meere pa f$i<ve power ■• as 
 a ftone hath noaptnestobe mada alivingcreature.Mzn 
 before his cenverjien, is not like powder, which had a 
 mere power to take fircjhc is not like greene wood which 
 hath a remotfower to take fire$he is not like the ftone that 
 is wterepafsiveifaut he is like theclay in the potters band 
 that is paffive and capable to bee formed according to 
 the will of the potter; and in this fenfe is that of 
 Augujtwe to be under flood, Velle credere eft gratU , fed 
 po^e credere ejl naturajto be wttling to beleew u ofgrace^but 
 tobcabkto Uleeveis ofnature^ ch Cajetane expounds wel, 
 pojp credere is meant of the potential or obediential 'power. 
 
 God 
 
OfthemllofMan. 
 
 "7 
 
 God bath three forts of workes which hee workes in 
 Qutitftification. Firft, ftch ^workes as arc onely 
 ^j propper to God, astofland at thedooreandknockc 5 
 Revel.^2ono open the heart , and to infpire 3 &c. In 
 which our will, giveth neither concourfe nor co opera- 
 tion i thercf©re in chefe we are onely paflive $ and the 
 will is tfiived, nor being as yet a0ive it felfe^ N@n bdet 
 aciivum comurfumhk (ukfolum modo rec/pit,the wil bath 
 no adive concourfe unto grace here, it hath onely an 
 aptnefle to receive.faith being wrought in it. Secondly, 
 tfce begetting of new qualities in the habite . as Faith, 
 HopeJ&Charitie^forto the bringing forth of fuch excel- 
 lent qualities 5 nature can doe nothing •, Man here alfo is 
 paffive, astheayre when it is illuminate by the light. 
 Thirdly , fuch workes in the aft, astobcleevc, repent, 
 &c. which God workes not in us without us ; unto 
 . which purpofe is applied chat of 2W, 1 Ccr, 1 <X fa grace 
 ofGed with me 5 and that of Aagu^im , co- opeUndtfer* 
 ficit^md eperando mceplt 5 fo the will of man , by this 
 concurring grace is made, pediffequa^ and afubordinate 
 agent being cmtsmA du;< $ and the 
 
 wUlfc Mfrfv?a y mc&din%g 
 
 nowayes"- )fe. 
 
 In the point of Mans eonverfcn the will being mo- 
 ved, afterwards rnoc yes k feife. 
 
 This aetton of the williSjfif ft from grace; and fccond- 
 ly, froin thcr^7/i it ielfc 5 in both thefe afts Godcon- 
 carres as the firft agen?, and die will j?s.thefecondary. 
 Iothetlkce of corruption, he true efficient 
 
 ^;^the?r///is:rue^ 
 ly in 1 chelc eftares the Wdi 
 
 \i$ a true efficient, butdi3vr~n:!y t for in the finfull e 
 ftatc > the prtidpiU efficient $ but in the cftate 
 
 ofgr v7od 3 and not j 
 
 collateral! : the holy Ghofl quickning it^and revi- j 
 
 r 3 yj n fi 
 
 IUuH.z. 
 
 TrUgerera operutn Dez 
 * operate ; :i vjira im 
 ft$ficattdne* 
 
 Trcf. 
 
II] 
 
 Of the will of Man, 
 
 Vo\urtdiC9nfider*tur ut 
 efinatura q**-t ***,&* 
 ut efi $riwiptum(H*rttm 
 
 Than* cant, genuine 
 miraculw. 
 
 Duet condttioncs requfe 
 runtur ut adqmd/it 
 m$rdculum y \ . *e csufa 
 (it •tc»ita i z % ut (it tn re 9 
 »nde filter Videathr 
 debfreOKMte. 
 
 uingitto worke, andfoby the grace of God weegre 
 that we are, 1. Or. 15.10. 
 
 QmJI. Whether is the converfonof Man, with his 
 PF/// 3 or againft his Wfl? 
 
 Anfv. The WZ/isconfidcred two wayes. Firft, vt 
 eft mturaqf/£dam^s it is a creature ready to obey God, 
 who rules the vniuerfe. Secondly Vt eftprimipimnfua- 
 rum afiienum , whereby it / reefy wils, or nils ; in the firft 
 froce,it is not againft the IV ilk hat it is converted, in the 
 fecond fence , as it is corrupted, willing Jinne freely, 
 ( before finne be expelled) it is againft the Will. The 
 water hath the proper inclination to goe downe- 
 ward to the centcr,y et when it afcends upward and keeps 
 another courfe, nedetur vacuum^ left there (hould bee 
 any emptines in nature,it runns a courfe contrary to the 
 owne proper inclination^ when the wV/obeyeth God, 
 finthe^£>/?4#ofmans corner fion^ it is not againft the 
 Will) if yce refpeft the Wtllzs it followeth thedireftion 
 of God • butifyeerefpefttheH^i/, as it is corrupt and 
 finf ull,it is agamft the will to obey God. 
 
 Q**(l* Whether is the cenverfan of man, a miracle 
 or not? 
 
 Anfw. Wee cannot call it a miracle ; for there are two 
 condkions requited in a miracle. Firft, thattbecaufe 
 which produceth the effeft, bee altogether unknowae to 
 any creature . for ifitbeknownetofomc, andnotto 
 others ,ir is not ^miracle jtheeclipfcofthe Sunnc, feems 
 to rhe country man a miracleyeiz Metbematicia* know- 
 eth the reafon of it, therefore it is not a miracle. The fe- 
 cond condition required in a miracle is 5 that it bee 
 wrought in a thing which had an inclination to the con- 
 trary effeft;as when God raifeth the dead by his power, 
 this is a w/WW^becaufc it is not according to the nature 
 of the dead that ever they ftiould rife againe : So when 
 Chnft cured the blind, this was zmiracle, for nature 
 
 would 
 
in his confer [ton. 
 
 Up 
 
 w ould never make a blind man ro fee ; fo when Chrift 
 cured Peters mother in law of a fcaveronafudden,this 
 was a miracle, for nature could not doc this in an in- 
 ftant. If any of thefetwo former conditions bee Jacke- 
 ing it is not a miracle. Therefore in the defeft of the 
 fecond condition, the creation of the world is not a mi- 
 rack, becaufe fuch agreat effect is proper to the nature 
 of fo glorious a caufc: but if Manor Angel could create, 
 it were a miracle, for it is contrary to their finite nature 
 to produce fuch an infinite effaft. So, the creation of 
 the Soule is not a miracle , becaufe God worketh 
 ordinarily here , nature preparing the Body then 
 God infufeth the Soule. But if God fhotild create a 
 Soule without this preparation of nature, this fhonld 
 bee a miracle in refped of the fecond condition; as 
 when hee created Eua without helpe of Adam % and 
 Chrifts manhood in tbewombe of the Virgin, without 
 theVirgine* So the converfion of Man is not a miracle, 
 becaufe the reafonable Soule was once created tothe 
 Image of God, and is againe capable of the grace of, 
 God. When wee heate cold water by fire, although it 
 bee contrary tothe incination of the forme of the water 
 to bee hoar, yet it may receive heate,and when it re- 
 ceives heate it is not a miracle. But improperly the con- 
 verjicn of Man may bee laid to bee a miracle inrefpe& 
 of the firft condition required in a miracle, becaufe it is 
 done by God who is an unknowne caufc to us, and al- 
 though it bee not properly a miracle, becaufe the fecond 
 condition is deficient, «yet it is a greater w©rke than a 
 miracle,Nam aliquideft muns of m, fed minus miraculum % 
 vt creatio. 
 
 In Mznscovuerjioxwe muft not take from grace, and 
 give to nature. 
 
 It was a max ime received atnongft the \cwc$,SatiiH eft 
 addere de frofano ad facr*m, qubm demere de facro 
 1 4 et 
 
 Credtio eft otnt vaApnum i 
 fed no* wirAcvl/Mt, 
 
 <Prop. 
 Hlu/i.i. 
 
120 
 
 OftbCKiilofMan. 
 
 [efuitA titflicemfcteyic 
 tiam ftjtuunt in Deijl . 
 snteli './tv-riajZ* 
 y'ffi^ffy i . media* 
 
 V & iddere ad prcfamm z, they had rather take from the 
 ' prpphaneday, andaddeto'the Sabbath, than to rale 
 :he holy Sabbath, and addetotheprcphane day: 
 but men now had rather take from grace and give to na* 
 ture^thaa take from nature and give to graces 
 - When the Gathers laboured to overthrow one error, 
 they fell in another: asagardner when hce goeth to 
 make ftreight a crooked fprigge,hee bends it fometiracs 
 too farrerhe other way : fothey, that they might abfo- 
 •lutcly defend the graceof Godagatnlhhc maintainors 
 femffftbey rooted out free will, and gave man free, 
 dome in no a£tions,but concluded all under the neceilitic 
 of: 'Godspredeflination as 'did the St etches among the 
 heathen. But wee roufl: not fo ftandinthe defence of 
 grace that we overthrow free-will > neither rauft wee a* 
 fcribe that xo free-will > which is due so grace onely. 
 
 The leftutes that they may plead for free-mil in man , 
 have found cut a new platfor me ef mans fa!vation$ for 
 firft, they eftablilh a middle fort of knowledge in God h by 
 which he knowcth things that are to come , ( not abfo- 
 luttly but conditionally) what man or Aogell may bee 
 able to doe by the freedomeof their wils, no decree of 
 God going before, > confidering them in fuch or fuch 
 a condition , with fuch or fuch circumftances. But 
 there is no fuch middle fort of knowledge in God , for 
 Godknowoth alt his work* s from the beginnings Aft. 15. 
 18, G©d kneweth allthele things thararc conditionally 
 although they never take effe5, abfolutvly and per. 
 feftly: as for example, he forefaw that Abimekcbxhc 
 King ofGerar would have defiled Abrahams wife, never- 
 thelcflche hindred him that hee finned not with her 
 by his reftraining grace: Gen. 10.6. I know that thou 
 didfi tbk in the fimplicify of thine heart , therefore I have 
 kef i thee that thou JhoKld'Jl not finne again fi me , neither 
 touch her: So, Exod. 15. xj. God would not bring the 
 
 Ifraelttt 
 
r 
 
 Of the Kill of Man, 
 
 121 
 
 Duplex fi'temtd in D?a 
 
 (imp' tea irJsh ■._;.- 
 
 I lfraelits directly to tbeUnd of Canaan ^ but he led them 
 
 'ec/t)C#ti/,/ef}per h God) it fare* 
 
 ; thinke them % when they fee the enimy ceme 4g*i»(l them } 
 
 I indx rd perhaps h not a 
 
 mtrcer- 
 refawic wopld have come 3 
 . he prevented it by a fare remedy. There is no 
 fortgikhmledge inGod,buteithcr,J?«^//«r 
 j ir>, or vifiomi{fimpiicu intelligent/^ is of things pofiible, 
 ' (uentiA vifionis 1$ of things that certainly come to 
 I pa* 
 
 0£/>#. But. they alledge that placq, 1 £*;». 23.1 1.1 2. 
 
 1 when P*wW confutes with God 3 what would become 
 
 j of him if hee flayed au Keilah^ whether the Keitites would 
 
 j deliver him into the hands of Savior not : it was anfwe- 
 
 , red conditionally in this fence, f/)*?/^, Sazde will come v 
 
 j And if he come, the Kcil/ts will deliver yeu vp in his hands : 
 
 j hence they reafon thus : God foretold this furer condiri- 
 
 | on : therefore hee foreknew ir. But hee foreknew it not 
 
 by thefirft fort of knowledge, becaufe that is of things 
 
 poffible, which may come to pa(fe 5 or not come to 
 
 paflfc: neither doeth God foreknow this by the fecond 
 
 tottoiknowj^ge^ becauiethatisoi acwillcer- 
 
 taioely come to paffejbut it is a third iortof knowledge .of 
 
 things that may come to ; * !y . Therefore 
 
 fay they ,thcre is a middle fort of knowledge in God. 
 
 An fa. This fort of Knowledge 9 i\m. ispropofed con- 
 ditionally, is abfolute in God, apd i not upon 
 the uncertaincty of tbe«coQdition,for an hypothetical! 
 or conditional! proportion may bee true in theconoexi- 
 pOj and yet in the parts it may be fiae • and fo God 
 veth it to bee falfe. The / i b, If a* Angell 
 ' come from he xv en and teach anoilm Gtjpeli (than that w 
 i wee havetanght^ let him he ace . : 8. But an An- 
 :anaorcom lerGoipell 
 
 So 5 
 
 Hypothetic d prspofitic, 
 pott ft eJSs "tier* in conz 
 
YtZ 
 
 OftheHrittofMan, 
 
 So, i. King 22. 28, ifthm returne againe in peace ^t he 
 Lord bath not [/poke* £70**. But the Lord fpake by the Pro- 
 phet Mtcaitb , and the King was never to returne in 
 peace. Although thefe fpeeches bee conditionally fee 
 downe,yet God kriowes them abfolutcly that they fhall 
 cither come to pafle, or not come to pafle : and fo there 
 is not a middle fort of knowledge in God. 
 
 £>ueft. How did God force Davids betraying by the 
 Kef tits unto Saul, whether contingently or neceflarily > 
 
 Anfw, WhenGod lookes adoppofita, he produceth 
 his effed freely, and contingently, becaufe it muft ei- 
 ther be or not be^ as the Keilits might have delivered, 
 or net delivered, David into the hands of Saul, but 
 when God determinates himfelfe tooneoftbeoppo- 
 fites, then he abfolutcly and ncceflarly foreknowesit; 
 as he knew abfolutcly that David (liould flee and not 
 be betrayed: That which is contingent conditionally in 
 thecaufc, maybe infallibly neceffary intheerTc6t ; as, 
 if Peter runne, be mooves ; here hee mooves neceflari- 
 ly becaufe hee runnes, and yet hec runnes not neceflari- 
 ly ; for bee may either runne or not runne : fo this be- 
 traying of David was neceffary in the effect if hee had 
 ftayed at £^/'/46, but it was contingent in the ciufe, for 
 he might either have flayed there or noc ftayed* -A£l m 
 28. P<f#/faith, ifanyefyoHgoeoutofthejhippefefballall 
 peri(b^ but if ye flay in die Atppci ye fltaali all bee fa- 
 ved : they might have ftayed in the fhippe or gone out 
 of her, but refpe&ing the event, they behooved to 
 ftay in the fhippe and be faved: So that, contingent 
 things fall under the providence of Gi>d,and Go^s pro- 
 vidence takes not away their contingency, no more then 
 it did alter the nature of the bones oJfChrift , when he 
 forefi w that a bone of him fhould not bee broken, lob. 
 19.36. but nea (Tartly the events of them follow and 
 are forefcene of God. When God wils a thing>k comes 
 
 net 
 
 ConStkndle in rtmfa 
 pott (I effe neceJJ*Tt*m 
 
in bis confer fion. 
 
 125 
 
 net neccflarily to paffe . but wfeen Goci vvils a thing ne- 
 ceffarily 5 then it muft come to paffc : God wits the ec* 
 dipieof thcSunne, hte wills but this contingently, 
 becaufe it may either be or nor be s but when he wills the 
 eclipfe neceffarily \ then it muft come to p*ffe 5 infenfu 
 ton^nClo^ thai which he wills it muft come to pafic- Luc 
 injwfn<iivifi> that which heewill, may not come to 
 paflc^ior he needed not to have willed it? for as Tho- 
 mas in his B oke $ contra gentiles faith • Quxdamcvcni- 
 xnt exnecefiitaiefuppofithnis & immut&Ulitatis^ eo moio 
 qmp/ovifajunt Jciz>. contingent er & liber -i: eaqua Dew 
 dctetminavit liber e faconUngentertventura 3 ca contin- 
 gent er element - y & neceffarib qua deter minavit nccefja- 
 no. That is j feme things fall out by nccefsitie offup- 
 pofition and immutabilities that fame tray whereby they 
 Art forefeene : to wit, contingently and freely ^but the fe 
 things which Cod hath determinated to fallout contin- 
 gently and freely 5 they (ball fall out contingently $ andtheje { 
 things that he hath determinate necejfartlyto come topajji, 
 fhallofwcefitiebe. 
 
 Qaeft. Seeing the purpofes of God are abfclutc 5 
 why archispromifesand threatnings fet downe condi- 
 tionally ? 
 
 jinfv.Hzkts them downc conditionally to move fin- 
 ners more earneftly to repent. Ion, 3; 5. Yetfortie 
 ckyes and NinhefhaRbedejiroycd. But hce keepes up the 
 condition here, to moo ve the Ninhieesihc more ear- 
 neftly to repentance $ and the event lhcwyh , that this 
 was Godspurpofe not to deftroy the W/ww/w^becanfe 
 they repented j here by degrees he manifefts his counfell 
 unto them. 
 
 £**»*/>/<?, when a towne is bcleaguered,thc Counfaile 
 of wane ordaines that who foever goes upon the walles 
 (hall die the death, this is to terrific fouldiers, that they 
 goe not upon the wals^thc eneraie makes a fudden affaulc 
 
 in 
 
124 
 
 OftheytilhfMan. 
 
 neyvc contiHg jr*def!is 
 n tt touts fit jefoiteJtJs 
 
 in the Dfght^ a fouldier runnes up upon the walks, and 
 repells the enemy : whether (hall this man die for it or 
 not I theCounfaileofwarrecxplainesthcmfelves 3 and 
 that which they fet out abfolutely before, they interpret 
 it new this way ; our meaning was that no fouldier 
 (hould goe up upon the walles that he might not give 
 intelligence to the enemy :but thisfouldier hath repelled 
 the enemy 5 therefore hee hath not violated our Law, 
 neither is he culpable of death. Seiche example of hn*- 
 than, i.Sam. ij. So when Gqd "faith fourty dayes, and 
 Ninivt fhaifbee deftroyed, keeping up the condition, 
 ifthej- repefti not 5 when they repent, hee explames his 
 former febtence, and fhewes that it wasnotabfoluteiy 
 his meaning they (hould die, but onely to terrific them 3 
 and tojm>ove them to repentance. 
 , Thiieftitesy when they fubordinate the will of Man, 
 to this conditional! knowledge in God; they leave Mans 
 W/iindiffereot here, to chufe or not to chufe • and upon 
 this freedom* of Mans Will, they ground the decree of 
 God,to predeftinatc this man.andto reje&that mas. But 
 if this platforcne hold , then it will follow, that when the 
 v/iWai this Man imbraceth grace, and the wiM that re- 
 fufethit,itmuft' eitherbe ihe^ofprcdeftmationor 
 the condition $ but no Chrifliad ever faid that the mil of 
 Man was the caufeof preJeQination, except the VeUgi- 
 am and their followers 5 if they maVe this a<5> of trie v/dl 
 coiMtitm of Mans deaion, then they iumpe with | 
 ^hc a - boraeafure the efficacy of grace from ; 
 
 .■ Jrhe event of the tfS^which notwithftanding lbme of the , 
 * lefuits ftrongly denie. 
 
 Quell. Iftte^/7/be neither the cdjtfe nor condttite of 
 ourpr' >n 3 which is it t! 
 
 jtfm.ltjgbak* meane/br the flpmirig oft 
 pfenation $ for a mans name is not writtc 
 
 ■ heeaffents willk%ty 5 to tK 
 
 of 
 
inhisconverjion. 
 
 125 
 
 of the Gofpell, aod beleeves them : but becaufe his 
 name is written in the bookeof life, therefore bee be- 
 lieves,^#,_ 3.48. As many as were ordained unto eterntM 
 life hcletved. If a King fhould difcerne that none fhould 
 bee courtiers with hinvunleffe they were trained firftup 
 inthewarres 3 this training up in the varres is neither 
 the eattfe nor yet the condition 5 which mooves the King 
 to make choyce of then^it is a mcane w hereby they are 
 received into the Court, Jbut no motive which mcoved 
 the King. So^Faith whereby a man is adopted to be the 
 Sonne of Gcd>is neither the canfenot yet the conditio* 
 which mooves God to ele& Man,but whom he ele&eth 
 freely, them he gives t© beleve. 
 
 If it be asked of Beltarmine, wherefore this man is fa- 
 ved and not that man i hee will anfwere that there is no 
 other caufe but the good pleafure and mffot Gcd* 
 
 Secondly, if it bee asked of him 5 why hee gives this 
 man graham congruam^ or fitting grace, and not that 
 man ? hee will anfwer : becaufe his will is to fave this 
 man,and not that man. 
 
 Thirdly 3 if it be asked of him 3 whercfore this man re- 
 ceives grace and not that man^hee will anfwere: becaufe 
 grace is fitting for this mansndnot for that man 5 he 
 calles this fitting grace jnbtwhen the will is determinate 
 by grace ( as wee hold,) Ph'yjtca deter minatione^ or Hj 
 perphyjica rather 5 neither will he jxake itto depend ab 
 eventu , assf^bc ArminUns dee from the WiBotmw 3 but 
 he finder our a middle betwixt thefe two, placing it 
 ondy in fmr^perfaafiom ^ and the efficacy of the wiHcs 
 determination to depend upon Gods grace : for 
 God ( faith hee) forefeeth, that the will cannot re- 
 fufe, brcaufe he hath fitted it fo to the wir, at this time 
 and in this place . fo that he cannot now abfolutely reie# 
 the grace of God 3 but conditionally ; and he izx&iinfen- 
 fu divi/o hee may reied the grace of God ; but netm 
 
 fcnfu 
 
 -'■ - """ ■ ■ '■ ■ ■ " ■ -*™ ** •• ' ■ ■ 
 
 Triplex J.eietm'tndihi 
 phyped^cntu-i ($* 
 
 D^exfnf4iy4iyifnS 
 €t compofiui. 
 
Il6 
 
 OfthevillofMan, 
 
 Dupliciter aHyum fofr, 
 ixfaliti <fiifer< ct»eceftA« 
 
 Triple* gt >J uafuffiticnii, 
 
 fenf* compojite. Example , when I fee a man writing, he 
 cannot but write ^ and yet confidering. this a& of wri- 
 ting by it felfe, he writes freely ; fo ioyning Mans Will 
 wichGods Decree,a man cannot but tfmjand yet refpec- 
 ting the Ff/7/in it felfe, hce may &F///grace or not mil it 
 when it is offered to him, becaufe grace doth determi- 
 nate his Will ( faith he-v here hccwilsinfallibiliter^/ed 
 mnnecejfario, 
 
 Bat the Arminians hold that the converfttn of man alto- 
 gither depends from his Will t and that there is no other 
 caufe why this man chufeth and that man refufeth grace, 
 butonelytheff///. 
 
 Fourthly, if it be asked, whether or no this man may 
 refift the grace efGod or not > hecwillanfwer ; by the 
 absolute freedome of his Will> hee may refift it ; by this it 
 followeth that they will eftablifh a reallaft in the will, 
 which is neither fubieft to Gods providence, nor pre- 
 deflination^but if they acknowledged the content of the 
 will, t© bee a meane for the fulfilling of prcdeftination, 
 in this we would agree with them. 
 
 Secondly, thclejvits that they may plead for free will 
 male three forts of grace, fafftcient, abundant jndeffec* 
 t/taUgracefind they make abundant grace a higher degree 
 than fufficient grace ; as that grace which was offered to 
 Cheratyand Bethfaida.Mat. 1 i. becaufe they had a more 
 efle&uall calling than Tjre and Sidmxhcy make that effe* 
 cJux/lgrace^vhen one a&ually receiveththe grace offred, 
 and applieth ittohimfelfe. 
 
 But this diftin&ion of grace cannot hold, for how can 
 that bee fufficientgrace^ which never taketh cff;&, feeing 
 none was ever faved,orever fhallbefaved,by this fuffi- 
 cient grace, which is not e'ffcftuall ; Efficient grace h&th 
 ever the owne effed, for whom God will haveconuer- 
 ted, they cannot but be conucned, Rom. p. 19. Who 
 can rejift the wilt of God} Againe, rhofe that are not 
 
 converted, 
 
inhisconyerfion. 
 
 *7 
 
 converted,rhey ofthemfclves cannot be converted, God 
 gives them neither willingncflk not /if icmt pace (to 
 whom is he debrer? J for if Godjgave them this williog- 
 ncSjthen it fhould be boih fvfyrient and e/fefttallgrtce to 
 tliem. 
 
 But we hold that boihfufficicntfXid e/fecluit grace are 
 thef ree gifrs of God 5 becauie 3 u?///^»r w»(faith Chri(l)jp 
 candomthingjoh. 1 5. 5. Neither in A//^*/., nor in effeclu- 
 a// grace. Againe^we hold xhzt abundant tkcjfetfnall grace, 
 are oncly offered to the Eleft ; and that which was 
 offered to Ch$raz,in and Bethfcd* was onely (ufficient 
 to leave them inexcufable and not to convert them. 
 
 Thirdly^ the lefu'stes plead for nature, holding that 
 God concurres generally onely with the fecond caufcs 3 
 in giving them a n3turall power to worke • but not by 
 mooving and applying them to their operations, 
 as the Carpenteh apply tth his axe to cut. Neither f fay 
 they ) hath hec any influence in the a&ion it felfe • aicri. 
 bing nothing ro God,but the confervation of the fecond 
 caufes 5 andifhecwoike with the fecond caufes, they 
 make not man fubordinate to God, but as two caufes 
 working together, as a weake and a ftrong man carrying j 
 a loade. 
 
 But we hold, that God not onely concurs generally I 
 with the fecond caufes, but applies and moves the fe- j 
 cond caufe to worke ; not as the fecond caufes are co- er- \ 
 dinate with God, butzsfubordinite $ fo that when God 
 works upon the Willie giveth not only a gencrall infiu- \ 
 ence, whereby he fuftaines the mil ; but alfo he hath a I 
 particular influence into it: neither is the will his fellow 
 helperia the a&ion,but fubordinate to him, for in pro- 
 ducing of the effect God likewile concurs particularly. 
 To conclude this point,that the will o f man feparats 
 notitlelfc, 1 Cer. 4. j. it k mmif eft thus -if equail grace 
 bee offered to two, and an inc quail erfeft follow, the 
 
 one l 
 
12$ 
 
 OftheVtllofMan. 
 
 Pi 
 
 roi: 
 
 Jllufl. 
 
 Trip'excauft, Vhyficd, 
 moralist miracyfrfa. £ 
 
 one of them embracing grace 5 and the other of them re* 
 fufing i one of thefc two abfurdities mwft neccflarily 
 follow, cither that the grace ofGodwasnotanequall 
 remedy for bath , becaufe it cured them not both, 
 which is blafphemy$ or elfc that there was not alike 
 corruption in both,which is flat PeUgunifme j If mans 
 will make the feparaci©n, then the Apoftles queftion, 
 I. Cor.$, 7. (who hath feparated thee) is eafily anfwered • 
 and man then fhould have wherein to boaft 3 Rem, 1 1 . 
 18. 
 
 God is onely the effe<ftaall canfe of mans converfion. 
 
 There are three forts of caufes. Fit ft a Vh) fie all caufe. 
 Secondly, a merall caufe. Thirdly, ^miraculous caufe. 
 A Phyjicall canfe, is that which really and truely produ- 
 ceth the effeft, and is called an tjfeftudl caufe in the 
 Schooles. A mor all caufe, is improperly and metapho- 
 rically a c4#/I?, becaufe itproduceth not properly an 
 effe<ft, onely it propofeth argu&ients to induce or to 
 perfwadc. A miraculous caufe is that which worketh 
 above the courfe of nature. 
 
 God in mans converfion 5 isnot onely the morail caufej 
 becaufe morall perfvvafions fuffice not to produce a fu- 
 pernaturall effed:, it onely propofeth arguments, coun- 
 fels, and commands, but cannot incline the heart di- 
 rect ly. When a Father holds up an apple to his child } 
 or when the mafter of the game, texsv^ Z^Cvov, a reward 
 to the runners ; he doth nothing but allure or perfwadc 
 them, hce makes them not able to runne. 
 
 Secondly, God is not onely the met all caufe of mans 
 converfion 5 for then lice fhoul'd have no greater ftrokc 
 in mans converfion, than the Divell hath, in perverting 
 the children of difobcdience,to their deftru£Hoa:for the 
 Divell in mans deftrutlion, onely inticeth , allureth, 
 and feduceth, but he& chaageth not his WiH 5 and 
 worketh onely per ////r/W^intycing him onely to fmne ; 
 
 but 
 
in his conquer fion. 
 
 129 
 
 buttheraaahicrdelfechangethnot his Wtll: God doth 
 not onely worke upon our Wills by mordlferfrnfiens, 
 prop^fiDg regards to us , exhorting and cotmsaading 
 us jbu: changetb and directly workes upon the will ,ther- 
 forethe Apoaief;ich i / > ^7//.i.i3» Bethtbewill And the 
 deed Are fr$m hiz*. 
 
 God is the Pkyfic all caufe of mans connerflon, or ra - D*****t*»tKm t/>c4us 
 tber Uke a Hjficll c*ufe, by drawing, mMm-iMS^S^ 
 raooving the heart. A man is put in the fetters^encgecs /^M'«j^*;A* 
 bim out of the fetters by one of two tficanes. Firft,he 
 ufeth morall perfaApons to him to come foorrb, then 
 hee comes as a Phjficall caufe by breaking bis b> ! :s sad 
 taking hisi foorth • if God did nothing in roam eonvdr- 
 fion,but by morall perfkajif n$ y thcn he mould never c*mc 
 oueofthe fetters ^ for oy nature hee is like the deafc Ad- 
 der that ftoppeth his eare at the voyce of the enchanret , 
 Pfal. 58. God is not the miraculous caufe of mai;s c$ipvtrfi- 
 w;becaii(e the cmverfion of man is eoc a miracles met 
 have fliowen before. 
 
 When God coavcrtsamp.n tograce-, firft, hee opens 
 the heartland then he enters * the heart a!l this time be- 
 ing dead, untill God awake it. 
 
 In order of caufes, God firft hee opens the heart, and 
 then hee enters; but in order of time, when he opens, he 
 enters. The lefuites make God whin he enters, the effi- 
 cient caufe of mans converter? ; and they make rhe heart 
 when it opens, the materially or d/jpojitive caufe uf mans 
 converfion 5 and oneofchern goctn abgut to dearcthe 
 matter by this comparifon out ofDe&inicus a Sett jhus. 
 When the windebeates upon a window, by entring in, 
 it opens the window, and by opening the window it en* 
 tersin^ in refpe& o? the efficient caufe it enters in by 
 motion, but in refped of the difpofuive caufe 5 it firft o* 
 peas, and then enters. 
 
 But his comparifon isfalfe, for God rouft firft open 
 K the 
 
 (Pro/?. 
 ltlujl. 
 
 
 Dup'ex e/tufd : 3 efficient, 
 
 &> UtfpefafMAt 
 
i$o 
 
 Of thef^Hl of Man y 
 
 the heartland enrerj before ever the heart open, and wee 
 receive arace • f© that the fecond a# of God, and our 
 opcmt\2,,wcft?nvl tempore-, for when wee receive, hee o- 
 pens 5 and when he hath entred, and opened, wee re- 
 ceive- although Gods opening goe before in order of 
 caufes, yet in time it goeth with our receiving, as the 
 fiftmks thehooke, andthehookethefifh, at the fame 
 time 5 but in order of caufes, the hooke is prefented firft 
 tothefifh, 
 
 Btllarmincjn \\i$fixt Booke ,of Free-will and Grace , €bap. 
 15. fummes up the co-working of the Grace ©fGod 
 with Free- wllin man, in thefeconclufions following 
 
 Man hath a remote power before he get grace, to the 
 workes of holincfTe. 
 
 Man hath not a remote power to doe good as the grene 
 wood hath a remote power to take fire,but onely apajfive 
 or obedientrall power , whereby grace makes him able, to 
 the workes of holineffe. 
 
 Man before his converfion, hath not a mere and a per- 
 fefl power ', (before grace be offered,) to the workes of 
 holincffe: and therefore in the workes of pietie, he can 
 doe nothing of hicnfelfe. 
 
 This proposition wee willingly grant, for mans will is 
 not like powder ready prefently to take fire. 
 
 Stirring vp grace, mud necefTarily goe before mans 
 converfio,whether it be from infidelity to faith,or from 
 finne to righteoufnctTe; neither is helping grace, Sufficient 
 to mansconverijon. 
 
 This propofition might bee granted, firft againftthe 
 Pelagians, who denied all grace, and againft the fem pe- 
 lagians, who acknowledged preventing grace, but not 
 ft/rrtng up grace * and we would grant to it a ifbyjtirring 
 up grace ,he meant infajedgraco^hich after that it is infu* 
 fed into the heart of man it ftirres him up to doe good. 
 "This (lining np grace, is given to man without any pre- 
 paration to ^rjce. We 
 
in his confer Jion. 
 
 »?* 
 
 Wee agree to this proposition, if byjlirring »}> grace, 
 he meant infufedgrace* 
 
 Stirring uf grace is not "granted to man, without his 
 working, although it begtven to him without the cc o- 
 peratienoffree.'willxhis proposition hcegocth about to 
 clearethuS;/?//r/0£/j/>gr^( faith he) comprehends two 
 things in it. Firft, tmtiiim bom cogitation*. Secondly, 
 initinm bmi defidertj • but, tothinke, and dejire, are the 
 a&ions of the mind and mil • wherefore a man cannot 
 defirc and thinkt any thing, without his owne a£Hon. 
 Yet becaufc there are feme fudden motions, which an- 
 tcvert all deliberation of reafon^therefore they cannot 
 bee the ads oifreswill,(vch are thefe impure thoughts, 
 that arc caft into the heart by the Divel 5 againft our Wit 
 thefe are the free motions of the mS • therefore the A- 
 poftle, Rom,j. faith, Idee net thefe things^ but jinne that 
 dwelt m mefo it may be faid of thefe fir ft good thoughts 
 becaufe they proceed not from the WsUJl doe not thefe 3 
 but the grace of God which prevents me. 
 
 ThtkprimefrimimotW) which antcvert the ufe of 
 reafon, are partly with the will> and partly againft the 
 *f/£ 3 they are not with the wr^becaufethey arifc before 
 the confent of the Wtllfitiiher are they againft the Witt, 
 for then the heart fhoutd not delight it felfein them 
 when they arife. So the fir ft motions of the fpirit in the 
 heart, are not altogither with the Will becaufe it is fin- 
 full; neither altogether againft thePF///,becaufe tbtWilt 
 is fubordinate to God , and begins to take fome delight 
 in them. We? muftdiftinguifh thefe three motions of 
 thzWill^wvotunt&ritim, voiuntarium^ nen veluntariumi 
 involuntarium ,wb:n the will no wayes wils a thing', w- 
 luntarium when thee will wils it altogether \ non <uolun> 
 Urium, when it partly wils it, and partly wils it not : in 
 this laft fenfe it is , that our will confents to the working 
 of Gods Spirit in our convcrfion* A 
 
 K 2 That 
 
 Ourconf. 
 
 Concluf. 5 
 
 Ourdijf. 
 
 
*3 2 
 
 Of the "frill of Man, 
 
 That wee may affent to flirting up grace , or to Gods 
 internal! calling, hclpinggyace is neceflary . 
 
 We agree to this proposition, ifthis grace bee taken . 
 foxinfufedgrace. 
 
 Neither//m#£ upgrac^ ner htlpwggrace^ icnpofe a- 
 ny neceflity to roan, but that he may either chufe or re- 
 fufc Gods calling, 
 
 We hold that aftcrgw* is infufedin the heart, al- 
 though it cempell not the Wilt to doe good, yet it ne 
 ctffitdtefit. 
 
 It may bee chat two having the fame internall motion, 
 the one may be called and not the other* 
 
 Wee hold , that the will of the man called inwardly, 
 is fodeteraiinate by grace,that he cannot but chufe his 
 converfiun ; but the mlloi the other sot being determi- 
 nate by grace cannot chufe it. 
 
 The convcrfion of man to God,as it is a vporke^ it pro- 
 ceeds from free-mil onely, and Gods generall helpe 
 affifting; as it is good, it is onely from grace; as it is a good 
 m?ks 7 it is partly from the W/and partly from grace • 
 * rid bee goeth about to proove this •, becaufe ( faith he) 
 the efficient caufe of humane a&ions fas they are *#/- 
 <w/,) is the will ofman 5 andas they zxtfree*&8iem>ihey 
 proceed from the jreedome .ofthew/7/j and as they are 
 g&dly ifi'ms, they proceed of grace 5 therefore grace 
 makes the a&ion, good aad fupernaturatl. 
 
 Wee hold that the a<ftion, not onely confidering it,as 
 it hgacd, bur confidering it, as it is mzttton proceeding 
 frota the mil, is neceffcttte by Go :\ 
 
 Tbefe anions which a man doth after his conversion, 
 he needes nor re thefe anions a new grace, but onely a 
 Connolly dire#ioa t pr(x;c ding and keeping the feed al- 
 ready fovsren in the heart. 
 
 Man after his converfion hath needesf a continuall 
 influence of grace, as the Organs have necde conti- 
 
 ___ nually 
 
in bis corvverfion. 
 
 '33 
 
 nually of one to blow them,othcrwayes they will make 
 no found 5 tfccy would make the grace of God in man 
 ("being once infufed,) to be like a cloake,if the pafesbee 
 draw ne up in the morning,it will goe right all the day. 
 
 The habite ofgrace is infufed into the heart, but not 
 without the preparation of mans owne will. 
 
 We hold that before grace bee infufed in the heart, 
 there is no preparation in man. And thus farre BelUr^ 
 minegotxh about to prove that there is freewill in man 
 naturally yet unto good^and would extenuate the grace 
 of God. 
 
 The efficacious grace of God, being offered to man, he 
 cannot rcfift it. 
 
 We are to marke , what the t* ///of man can doe be- 
 fore his convcrfion to God*, fecondly ,wbat it can doe 
 in the firft point of his con verfion: thirdly, what hee 
 doth after his conversion. And there is a threefold 
 grace anfvverable to thefe three eftates.- firft, there is 
 vocans^ an external! wiling : fecondly, working grace in- 
 ternally, anfwering to the third eftate. The firft grace 
 is oftentimes refifted ; ler.j. 13. When I call up on you ear 
 ly in the mornings yean/were me not. PjiLSu 14; Oh 
 that my fcople had bear kned unto me \ So, Math. 23. 37. 
 Hew often would I have gathered thee under my wings, 
 but thou would' ft not. The working grace anfwering to 
 our third eftatc, may be fayd t© be refitted, not firoply , 
 bxxtfecundumquid^ for this refiftance is not betwixt the 
 will and the grace of God , but betwixt the fle(h and the 
 fftrit % Rom. 7. The working grace anfwering to our 
 fecondeftate, cannot bee refitted in the firft point of 
 mans convcrfion : when God gives a man a will to con- 
 vert,he muft firft take away the refiftaiice that hindred 
 his converfion, before that ever hee give him the will 
 to convert • if bee firft take not away the impediments 
 he cannot convert : God gives not grace to a man that 
 _ K 3 refifts 
 
 ConcL 11. 
 Ourdijf, 
 
 \ Prop. 
 IllnB. 
 
 Triplex confideratto 
 
 fifmem; in prime pu*8o 
 converfitxtt', 0* pojt 
 cenvcr/tcttemi 
 
 TripUxctBftJerdti* 
 gr*m y tn^Qcandoy in 
 opcrandQffi tnco ope* 
 r**d9 x 
 
 Duplex repfl€nt\d,fimn 
 
M4 
 
 OftheKillofMan, 
 
 Duplex (enfut gr4tta"&* 
 
 JJluft.i. 
 
 TrtpUnrt[tfentUi *$ua- 
 
 Conference. 
 
 Lib/},degrdt. etlth t *rh t 
 Qmddm det grail am 
 re,)ciurjt ; qwdam ne^ne 
 rectpimnt nequc reijfinnti 
 qutdam HCGfMerei'fc'wnt, 
 Key, rectptunt fed delec 
 tantut'in eaXqUidam 4*2. 
 pertH*i cerd* >lgratum 
 reeipUnii 
 
 refift in the compound* Senfe ( as they fpeakc in the 
 fehooies, ) that is,folongas heeremaines unwilling hee 
 gives him not grace \ but in a divided fenfe 3 whcn he gets 
 grace, re fiftancc is taken from him. 
 
 Refijiance is, when twojlrive together : if they be of e» 
 quall ftrength, then the one of tbem prevailes not a- 
 gaiaft the other, if they be not of equail ftrength, then 
 the weaker fuccuirabs,andtheftrongerprevailes$if the a- 
 gent be hindred by the patient and yet prevaile at the 
 laft, it is called incomplete refiftemia, animperfite refi- 
 flance; but if the patient be of fuch ftrength, that it fru- 
 strates the agent of his purpofe^hen it is called c&mpleta 
 refifientu^ perfite refinance. When Michael the arch- 
 angel!, andthedivell, ftrove about the body of Mojis, 
 Inde. 9. ifchedivell had gotten the bo.ly of Mofes^ and 
 had fet it vp and made an Idoll of it, then it had beene a 
 perfitrefiftancc-butM^^/prevailingagainfttbedivel, 
 it was an imperfite refinance. So when the Tr/7/of man 
 ftrivethagainft the grace o( God; ifthefetwo were of e- 
 qua!l force, then the one ofthemfhould norprevaiiea- 
 gainft the other ; but becaufe they are n©t of equail 
 force, although the mil refift for a time, yetheeyeeides 
 to the Stronger, the grace of God: and fo it is but an in> 
 perfe&refiftanccfor at laft it yeldsto the grace of God* 
 
 Man in his converfion cannot refift the grace of Godj 
 therefore that divifion of Bellarmines is falfe. Firft, hee 
 faith, that foaae who arc called inwardly by the Spirit, 
 may reieci: the calling altogether. Secondly, fome nei- 
 ther receive the grace of G@d nor reieft it, but fuffer 
 God to knocke at the heart, and is no wayes mooved by 
 it to open. Thirdly, fome neither receive nor rcie& 
 grace, but they begin to be delighted with it. Fourth- 
 Iy,fome open their hearts, and fuffer themfelvcs to 
 be drawne by the grace of God : this is falfc,for it is the 
 Lord onely,that hath the key of the heart to open or fhut # 
 
 Mao ' 
 
in bis con-verjion. 
 
 »35 
 
 Man in his firft eftate, had not necdc of ft eventing 
 grace,yet hee had neede of ft ir ring #/>, or preparing grace , 
 to ftirre him up not from finne or i]uggifhne(Te,but from 
 the intermiffion of his action s but man regenerate hath 
 neede of preventing grace », preparinggrace, working grace^ 
 and perfetting grace-^nd as the Lord promifed Dent. 1 1, 
 1 2 , Mwe eye fk all bee upon this land from the beginning of 
 thejecre totheend\ founleffe God looke vponman/rom 
 the beginning, to the end of his converfion, all is in 
 vaine. Wee iee^ Numb. 17, when Aarons rod was laid 
 before the Lord. Fiift, he made it to bud, although it j 
 had no roote. Secondly, to bloffome. Thirdly, to bring 
 forth ripe almonds $ fo although there bec no grace in 
 us, yet the Lord ftirres up good motions in our hearts* 
 then hee fecondsthefe with ncwdeiires, chenatlafthe 
 make us to bring foorth good fruite : fo that the begin- 
 ning, progrefieafid end of all good workes come of 
 God ; when wee acknowledge this from out heart, 
 then wee offer a burnt offering to the Lord. 
 
 But itisfaidin Mark. 4, 26. that the Kingdomcof 
 God is like a husbandman, who when he hathfowen 
 his feede, hee lyes downe and fleepes • and in the meane 
 time it growes and fhoots forth into the blade, and then 
 totheeare ; therefore it may fecrae, that when God 
 hath oncefowne the feede of grace , hee addesnoca 
 new influerceof grace to it. 
 
 Anfw. That parable is onely meant of the Prea- 
 cher, who after hee hath fowen the feede, can doe no 
 more, but commits the event toGcd \ but the para- 
 ble can no way es be applied to God $ for after that the 
 feed is fowne by God, hee rauft give both the firft and 
 the latter rainc , or elfe it will not fru£tifie. The 
 Schoolefflen fay we\\>ad fwgulos aBtu de fider at ur gratia^ 
 unto every a&ion that a man doth grace is requi- 
 red, K 4 
 
 Man 
 
 A callitHMtfxt 
 innocent, and i 
 
IJ< 
 
 Of the VtllofMan, 
 
 Prop. 
 
 mjt.k 
 
 [ Gt^iUfemtl rectptA non 
 \ pete ft art tti> refpcftu 
 
 pdtris f fi(tj fffpiritnt 
 
 f*nH\ f 
 
 Man in his reftitution receiving the grace of God, 
 cannot lofeit againe. 
 
 The certainty of the perfeverance of theSalats in 
 grace, is pr coved. Firft, in refpeft of God the Father. 
 Secondly, in refpect of God the Sonne. Thirdly in re- 
 fpeftofGod the holy Glioft. Firft inrefpea of God 
 the Father, with whom there is no ftndow of change 5 
 and none can pull his /beeps cut of his hands , ioh, i o. 19. 
 Secondly, iarefpe& of God the Sonne, the Apoftle 
 faith , 1 .Cor. 6. tfeat, kii members agglutinamur cbrijto 5 
 they areglewedtohim. Thirdly, in refpe<Sof the ho- 
 ly Ghoftj he is called the earnefl penny of our [dv at ton y 2 
 Cor. 5. he is noc called the pledge of oar falvation;, for 
 a pledge may bee laide in pawne, and may bee taken up 
 againe; bu: an earned penny is a part of the bargaiae 
 and cannot be taken up againe. 
 
 There is a mutuall obligation betwixt God and Man, 
 which flieweth the perfeveraoceof the Saints. We give 
 apldge to God,2 Tim, 1. 12. I know whom lhavehe* 
 leeved, and 1 am perftvaded that heeis able to keepe that 
 which I have C9mmitted unto him; fo, God gi vcth the ear- 
 neft penny of his Spirit to us; Epheft. 1 $. In whomaL 
 ft after thatyee werc/ealed with the holy Spirit efpremife^ 
 which k the earnefl of our inheritance ^ although we have 
 the pofleflionof both,yet the keeping of both is commit- 
 ted to God who is a faithful! keeper 5 fo that now the 
 Child of God, cannot fall away againe,not onely in re- 
 fped of the event, butalfo for the continuance of their 
 Faith. 
 
 fijtf?. When a man fails into any notorious Gnne, 
 asmurthcr, or adultery $ whether is his Faith loft or 
 nor? 
 
 Anfo. Not, for he fals not from his univerfall and 
 firft juftificstion,whereby all his former fins were remit- 
 ted to him,he fals onely from the particular juftiffcation 
 
 ot 
 
in bis conVerfion. 
 
 M7 
 
 of that fact ; this guilt of that fad which is particular, 
 takes noraway the firftjuftification : hetQ^amittitmad 
 rem~Jed non'yx in re^ hee lofeth not the right of his for- 
 mer juftification , but onely the ufe of it for the time^ 
 and when he repents cf that particular facl, hecgets 
 not a new right to his firft juftification, butisreflored 
 againc to the ufe of it. When Nebucbadnezwr became 
 madde, hee was cadoutof hisKingdome andiiveda- 
 mongft thebeafts $ when hee became fober againc and 
 undemanding, hee got not a new light againe to his 
 Kingdome, but onely was reftoredtohis pofleffion: 
 fo when a manfalsby finnefrom God,when hee repents 
 hee gets not a new right to his juftification, but one- 
 ly hee gets the right ufe of his former juftifieati- 
 on. 
 
 Queft. Whether is the Child of God, quite cutoff 
 fern Chrift, when he commits any great finne t 
 
 Anfiv. If wee refpedt Gods part, hee is not cutoff: 
 for juftification upon Gods part>implycth net any qua- 
 lieie in man,but his free favour in pardoning 5 fo th^r the 
 queftion is not^what mandeferved?but,what God doth 
 in juftify ing Man ? it is hee whe )ufiifieth the ungodly ^Rom. 
 4.5Butifweerefpccl mans parr in finning, andaccor- 
 dingtohis feeling before he repent, hee is cut off- but 
 not refpeding Gods fir ft juftification. A woman com- 
 mits adultery, fhe defervesto be repudiate from her 
 husband, yet the marriage is sever diffclued upon her 
 husbands part 3 untill hee give her the bill of divorce* So 
 the finnerwhenhefalles into any great finne, upon his 
 part hee deferves fully tobeecaftoff- and yet hee is not 
 caftoffby God, becaufe hee hath not. given him the 
 bill of divorce 5 demermrie inwrit iram Dei , hcetnon 
 effective 3 hee deferves the wrath of God , al- 
 though the Lord powre not out his wrath upon 
 him. 
 . Q*eft. 
 
 Duplex lu^tficati^nts 
 yerfMfi et/4rtic»lar*tf 
 
"5* 
 
 Of the will of man &c. 
 
 Vexdtor neque Atnitt'/t , 
 , habttmm neque dftmn 
 fidei)fed*ftuspr9 Urn* 
 pQrefrfiendtiitr* 
 
 Coyfequence] 
 
 £Heft. What lofech he then by his fall ? 
 
 Anfw, He lofeth not the habite of his Faith, nei- 
 ther the a& of his faith, but onely this act of his Faith is 
 fufpended for the time. ^VZ.io. ?. When Eutjches fell 
 dead out of an upper lofc, all that beheld him thought 
 he had beene dead; yet when /Wimbraced him in his 
 armcs,hefaid,/;^^^i;thea&oflife was not ex- 
 tinguished here, bnt fufpended. So when the child of 
 God falleth into any notorious iinne, grace is not quite 
 gone out of him. The inceftuous Corinthian whahad 
 layne with his fathers wife, i C<?r.5.5«was to be excom- 
 municated and cutoff froauhe Church, That hi* fpirit 
 might befaved, andthefleft) deftrojed\ he had the fpirit all 
 this time in him when he had fallen into this great finne, 
 and had not quite loft the grace of God: To that the. 
 Child of God fecmeth to be cut off for the time , and 
 the holy Spirit feemcth to bee quenched in him , yet 
 grace commeth in and bloweth up the fparkles, that 
 were lurking all this time under the afhes of finne : ex- 
 ample of this we may fee in David, lying fo long both in 
 murther and adultery. 
 
 Therefore thefe who hold that a man may lofe his 
 juftifying Faith,either altogether or for a time^and then 
 by frhe grace of God working repentance in the heart of 
 man^ic may be reftored to him againe; they miftake the 
 nature oftrue Faith, for that which is juftifying Faith, 
 is afountaine of living water [fringing up unto eternal/ life 
 in manph.\^v\^i can it be totally taken from a man, 
 and reftored againe,for Inde, verf 3. fiith, that Faith it 
 hut once given to the Saints. Peter after his fall , went out 
 and wept bitterly, Math. &6- Deushic non infadtt novum 
 habit um^ fedfufcitavit, God infufed not a new habite in 
 Peter ,but wakened up the habite that was deeping in 
 him j for hisfecoU remained ftillin him, \leh. 3 . 
 
 FINIS. 
 
f ?9 
 
 THE SECOND 
 
 PART OF THE IMAGE 
 
 of G o d in Man, in his 
 Creation, Reftauration, 
 
 and Glorification. 
 
 Chap. I. 
 
 Of the Pafsions of JAan in general 
 
 Pafsion *is a motion of the fen- 
 fit ive appetite , fir red up by 
 theapprehenfion either of good 
 &r evill in the imagination^ 
 which vporketh fame outward 
 change in the body . 
 
 They are called pafsions, 
 to put a difference betwixt 
 them and the faculties of the 
 Soule 5 which art naturally 
 inbred in it^and betwixt the habits which arc infufed and 
 acquired ^ but the ?*/;/«*/, although they be naturally 
 inbred in the foule, yet they rcuft be ftirred up by out- 
 ward objc&s. They are not like habits, which are al- 
 wayes alike and permanent, neither arc they like bare 
 imaginations and phantafies dr&wpe from the obje&s^nd 
 i referved in the memory: but they arife frcraaknowne 
 L . objea, 
 
 A 
 
 Prop 
 
 llkB. 
 
 TrU infunt A»]m*,p** 1 
 
140 
 
 Of the Taftions ingenerall. 
 
 obje& laid up in the imagination^ appearing to us either 
 pleafant or hurtfull. They are wrought by an apprehen- 
 fion in the imagination, becaufethe imagination flirrcth 
 up immediately the/^/>j,thenthe under/landing faculty ■, 
 iudgeth them to be true or falfe,and the tf7 ! /k©nfidereth 
 them as good or evill. As the undemanding judgeth 
 them to be true or falfe,it ftirreth not up the appetite,bui 
 as the ff/^? iudgeth them tobegoodorevilljyetnotab- 
 folutely , but as good or evill to us,or ours : and thefe fa. 
 cuhics arc rightly joyned togither,for the finfitive facul- 
 ty oikkUciibHnd, neither could it follow or decline 
 any thing unlcfTe the under/landing faculty dire&ed it : fo 
 the under (landing faeultie wereneedelefle,unle{fe it had 
 thefc pajftens ioyned with it, to profecute the truth, and 
 to fliun the falfehood, 
 
 Queft. Whether are thefe pafsions placed in the fenfi- 
 tive part, er in the reafbnable ? 
 
 Anfvo. They are placed in the fenfitive part, and not 
 in the reafbnable, becaufe the reafonable, doth not im- 
 ploy any corporall organs in her anions, for when wee 
 reafon,there is no alteration in the body. But the paffi. 
 ons |^earein the blood, by changing and altering of 
 our countenance, and they are a middle betwixt the bo- 
 dy and the minde, and have correspondency with both; 
 Hence it was that God commanded his people, toab- 
 fiaine from bloody Gen.9*4* and that they ftould offer 
 blood in their facrifices^ Heb.9 2 2<that fo the Soule might 
 anjwere for the Seulewhich finned^ Levit.17. i 1.12. 
 
 Although thefe pafflons be in the fenfitivep*rt , as in 
 the {uh)z& 9 yct the under/landing is the prineipall c? (e 
 which naoveth them. If there were a cotnmoti 
 mongft the common people, rao*ed ; bjp feme crafty 4- 
 chitophely the commotion is properly in the people hs in 
 the fubjeft, but it is in the crafty Acbito?hel$ head as in 
 the caufe, who jnoveth the feditien. So whefc pa (pons 
 
 arc 
 
Ofthepaffions ingenerall. 
 
 "4» 
 
 ?rof. 
 IlluJI. 
 
 are in the w/// and underjiand/ng , as commanding and 
 ruling them; but inthefenjittve part, as in the proper 
 fubjcul. In beafts the phantajie fcts the fenfitive ap- 
 petite ©n worke, but in man the pbantafie apprehen- 
 ding the object, prefentsitto founder (landings which 
 confiders it either as true orfalfe, and the nnderttan- 
 ding prefentsit to the will , and thence arifeth the pro- 
 frcution of the good; or fhunning of the evillin the 
 fenfitive appetite ,with an alteration of the fpirits in the 
 body. 
 Thepajfiom of man are ruled by reafon. 
 We fee by experience that thefe prions that draw 
 nereft toreafon 5 are fooneft fubdued$ aud thtkpafsitm 
 that are furtheftfrom reafon,areraore hardly fubducd. 
 A man will fooner fubduehis paflions than a woman or 
 achildc 5 becaufe he hath more reafbn, and a man will 
 fooner quite his anger, than bis fleflily lufts • becaufe 
 they are all further from reaf on; and the Philofophers 
 (hew this by the example of a Horfe or a Bull, they are 
 fooner tamed^becaufethey draw nearer to reafon, but 
 the fiflies cannot be tamed, becaufe they have norefenj- 
 blanceofreafon* 
 
 Whether are the pafeiom that antevert the will ru- 
 led by reafonor not ? Anf Ihzptfsions which antevert 
 the wilUiz not from the»v///and teafon^neitherare they 
 altogether againft the will and reafon, butpartly with 
 the will^ad partly again ft the will' Thefe fa/shns which 
 ail tever tether///, doe not excufe but extenuate the 
 fail, in tanto, fed mn inttto^xhzy excufe {he fa<5i in a 
 part, but not fully. 
 
 Thdc pafsions excufe finne, in Unto , fid nan in /*/*• 
 therefore it is a falfe diviiion which the Church ofRcme 
 maketh ofthepaffions of the foule. They fay there are 
 ftx&primt'primi motmm the fouie^which arife fodainly 
 before reafon thinke of them jthefe thoughts the ^can- 
 not 
 
 QutB. 
 
 Cwfeq* 
 
 prtmtzprYml n&ws.Je* 
 cu»d$pritHc~m9t»s } 
 fecund* mot us, 
 
140 
 
 OfthVillofMan, 
 
 Prop. 
 Mufti. 
 
 TlctSof 1<VI$U[JLVITIK0V, 
 
 Of the paffiom in the 
 concapifcible appetite. 
 
 not reprcffe, bccaufe they proceed from our natural! in- 
 clination and arc neither mortall nor vcniall. Second- 
 ly they fay that there atcfecunioprwimtiK, which a- 
 rife fodainely after the fir ft motions, thefc the will may 
 reprefle (fay they) iffiietakc diligent hecdetothem? 
 thefc they make veniall finnes. Thirdly, (fay they) there 
 are in \hziou\zftctindimotvs, when the will gives the 
 fullconfent : they make thefe raortall finnes. But the 
 fir ft motions ofall without confent are finnc, and dam- 
 ned in the laft Commandementjand the motions which 
 arife with con(ent arc damned in the feventh comman- 
 deraentbyChrift 3 M^.5.28. Hetbat lujleth after awo- 
 man hath committed adultery with her already in hu hearty 
 then the motions which arife without confent, are dam- 
 ned in the laft c^mmandement. 
 
 Thefe perturbations doe not extenuate finnc fo farre 
 as ignorance doth. 
 
 The perturbations are rflledby prudencie> but be- 
 caufe thefe perturbations follow not the light of rea- 
 fon , their finne is greater than the finne of igno- 
 rance, which is want of knowledge in the undeman- 
 ding : The fervant that kpovpeib his fAafters mil and 
 doth it not } foaU bee beaten with many firipes 3 Luke 
 12.47: 
 
 Chap. II. 
 
 Of the divifion of the Papons. 
 
 ALL the pafiiorts maybe reduced firft, to the cbncupL 
 fcible zvAiraf libit faculties oi the Soule. Second* 
 ly,there are as manyp*ffioas in the (bul>\as there are di- 
 vers eonfiderations of good and tviR. Fa ft , good and 
 will are confidered abfolutefyj then /wtand hatred 
 
 have 
 
inhisconverjion. 
 
 141 
 
 pjfslo diner** hm*& 
 faftio cdij 4*4/0. 
 
 Pafs'to defter}; & 4h* 
 mindt/ows. 
 
 Pafiiogdudij (prrfflifi*, 
 
 Ofthepaffionsintke 
 irafciblcappttirc. 
 
 P<*/tiofte't&4(i(t4ri4 
 
 have rcfpeS to thcfe. Secondly, good and eviUivc con- 
 sidered, in thegtod which may be obtained , and in the 
 evill which is imminent; the good which is looked for 
 and may bee obtained, that we de fire, and it is called 
 defiderium. The evill if it be imminent hath no proper 
 name, but is called abufively &bommAtion y feufuga mail. 
 Thirdly, when cither the good is obtained or the evill 
 prefent 5 ifthegWbeeobtaitiedjthen it is called gtudi- 
 um, joy: if the evill bee prefent, then it is called tri- 
 (litia , fodnefje : fo that there are fixe paffions in the con- 
 cupifcille. 
 
 In the irafcMe Appetite there arefive# If the^aw! bee 
 to come, and not obtained- either it is poffible to 
 ot>taineit,orimpoffible$ if it be poffible to obtaineit, 
 it ftirres up twoaffections inthe irofcible\^t^.Jhope % which 
 cxpz&ethbomto di/ficile,thatis y when goodneffe can 
 hardly bee obtained. It hath an eye to good$ which 
 dittinguiflieth it from feare^ it hath an eye to future 
 good, which diftinguifhetb it from j^, that enjoyeth 
 the prefect good Hope lookes to good hardly to bee ob- 
 tained, which diftinguifheth it fromttejire, that is, of 
 thingseafily to be obtained, lithe good raaybecafily 
 obtained^ ftirres upaudaciam boldnefle^ this refpe&s e- 
 viS h b\\i yet fuch evill which it thinkes it may overcome 
 and it profecuteth the mcanes which tend to the attai- 
 ning of the jW, it refpc6isw///by accident, hoping to 
 fhunneit. Secondly, if the goodbc thought impoflble 
 to be attained , then it workes defter rahm this pailion 
 hath not an eye to evilhs evill bur by accident, be- 
 caufe.it fecth thegWimpoffibletobe attained. If the 
 evill bee imminent and not prefent, then it workes 
 feare: If the evill bee prefent and impoflibleto bee 
 efchewed, then it worketh anger* which hath no contra- 
 ry. Some of the mor^lifts reduce all thefe pafsions to 
 two Jove and defiresfot whatfoever thing that is good P ^ ; >^ 
 
 JS 
 
 Vdfm defer 4t\tnu <& 
 ttmert*. 
 
i44 
 
 Of the fafuons ingener^U. 
 
 4ng*fti*m>p*n$tent\*m % 
 iff Kfi'jm* 
 
 Timtri/t'rufcfeenfU, 
 yerecundidtP utterly *»* 
 
 <Prof. 
 
 is cither in our prefent pofleifion^nd this we Uve . or is 
 abfcnc and wifticd for, and this we defire \ fo that every 
 good thing, we either poflefle it, otdefire to pofiefle it. 
 Againe, thefe pa/s/»ns may bee reduced to foure princi- 
 pal I; for every pafsion is amotion togW; and in this 
 kind htfe is the laftj or a motion and turning from evtlU 
 andintfoiskindeyk*ms the Iaftj or it is a reft and en- 
 joying the good, and in this kind delight is the laft $ or a 
 reftlefneflein the object, and in this kindefadne/fg is the 
 laft. 
 
 Thofe who write of the winds, fome make foure of 
 them, fome eight, fome fixcteenc, fomethircietwo; fo 
 thefewho write of the pa/s/ms 9 fome make more and 
 fome make leflc. Every one of thefe pafshtts may bee 
 branched out againe into feverull branches; as ftdntfft 1 
 ha>h under it; fir ft pitie 5 which is agreefe of the evill 
 which befalls others,as if it befell our felves. Secondly, 
 env'te which is afadneffe that we conceive 7 for the good 
 that befalleth others, wifliing that it were ourowne. 
 Thirdly, hemineffe, which greeves the mind when ic 
 fecth do way to efcape. Fourthly, repentance 3 which is 
 vftdneffe for by-paft finnes. Fifthly, zeale 5 which is a 
 fadneffe arifmg from the dishonour of that which wee 
 love racft. So the daughters of fesre are ; firft tlnfbtng } 
 which is afeare arifing from the lode ofour good name, 
 for fome filthy thing prefently done. Secondly, (Lime- 
 fa/lneje, which is a feare arifing for fome cvillto bee 
 committed. Thirdly, a/Icnifhwext, which is the feareof 
 fome cvill that fuddenly bcfals us not looked for. 
 Fourthly,- 4gome,whcn wefeare that which we no wayes 
 can efchew 5 and fo may the reft vlihcpsfsionsbc bran- 
 ched foitb. 
 
 Tnepa/sitns which are difperf d in the infetieur ftcttl* 
 ties^ are uaued after a more excellent manner in the f*- 
 pcrsour. 
 
 As 
 
OftheTafsions ingeneraU. 
 
 M5 
 
 A* feeing, hearing, and /meBwg^re different in the or- 
 gans of the body , and yet in the fouleare united eminen- 
 ter. S j the paffions in the fenjitive part, are diftinguifhed 
 in r o the irafcible anAconcupijcible faculties , and upon di- 
 vers confideratioas arife divers ftffons, fixe in the one 
 and five in the other, but in the will they are united emi- 
 nenter^ and have oncly but two confi aerations either of 
 good or evilL 
 
 Thejirfl Adam had thek paffions as they are eminent er 
 in voluvtatefov hee hadprofeetttionem boni^ fe auerfionem 
 amah, purjuite of good, and a 'turning from evill ' but he 
 had not as yet diftinct objects for them to worke upon. 
 Chnd the fecond Adam haddiftinft obje&stoexercife 
 his paffions upon, by takeing the punishment of our 
 fianes upon him : but Adam had not/adnejfe, anger, and 
 fuch actually, but potentially. The Angels have \oy, love 
 and that filiall reverence ^ whereby they offend not God$ 
 but they havenorgw/£ 5 forrow^ feareofpu^ifhnent, and 
 ftch paffions. Adam had his paffions without per- 
 turbation or turbation. Chrift had his paffions with 
 turbation, but not with perturbation. Ion. it. 33. nee 
 was mightily troubled in the Jpirit , and was troubled in 
 hwfetje. But wee have our paffions with perturbati- 
 on. 
 
 Chrift tooke our paffions upon him as heetookeour 
 nature. 
 
 As hee was Ben-adam, thefonneofa man for us ; fo he 
 YtzsBen-en.Jhtbefenxeofafrailemin, PfaL 8. 5. fubjed 
 f o paffions and mife< ies, hee tooke our miferabiiespaf si- 
 ones, but not detefttbiles 5 he tooke notourfinfull paffi- 
 ons upon him 3 as defpaire or boldneffe • but hee tooke all 
 the reft : as in the concupi/cib/e appetite 5 hee tooke 
 our love upon him , our defire , our hatred of evilly 
 our abomination or abhorring of 'finne, our )oy^ our 
 fadneffe. Againe in the irafcible faculty, hee tooke 
 L our 
 
 JQufi. 
 
 A collation betwixt the 
 innocent Adam andfe* 
 cond Adam and tke An- 
 
 gds. 
 
 Trop. 
 
 mn. 
 
146 
 
 Of thT afions ingemrall. 
 
 Jllufi.l. 
 
 our Anger and feare upon him : but he tooke not deftaire 
 upon him, becaufe he thought not the cvill of punish- 
 ment layde before him impofiible to be overcome : he 
 tooke not andacUm upon him, becaufe it Iookes to evtU 
 poflibly to be efchewed : it Iookes dire&ly to geed 9 yet 
 becaufe it Iookes accidentally to*w//,he could not take 
 it upon him. 
 
 Chrift when hee became man, was not ****•&»*, with. 
 out AllaffcfiionS) hce was not Wt£>k, imf&ucns affeffio- 
 xu, hee was not IMmbhJot his affe&ions were not pro- 
 per to himfelfe,but hee was ^-^having his affections 
 well ordercd;bee was Woa*%having his affe&ions like 
 ours; hee wasa^^^for hee had a fellow-feeling of 
 our infirmities -hee was ^fww&k, Heb.q. 15. for hec 
 had fucha fellow-feeling, that hee can meafurc out to 
 every one of his members, that which is fit for them to 
 fuffer. 
 
 Sbi/I, How could Chrift take our pafims upon him, 
 as om feare andfadveffejedng hce was compreket9fer&n<\ 
 beheld thegloryof God inthehigheft raeafure of hap. 
 
 A collation tctwixt the 
 fecond and old Adam* 
 
 pineffe ? 
 
 dnfv. By the fingular difpenfation and wifedome 
 of God- for this happineffe and glory was kept up,with- 
 in the clofet of the minde ef Chrift, that it came neither 
 to his body nor feniuall part, and fo hee might bee fully 
 happy and glorified in the fuperhr faculty of the Soule, 
 and yet this glory not to fliew it felfe in his body and in- 
 feriorfacnlties^ as it doth now in glory. 
 
 Chrifts paffiom when he lived herc,did not arifeinhim 
 before rcafon dirc&ed them, they rife not ****** r*f/*-- 
 nem % autprMer rationemfonirary or be fides reafon*. where- 
 fore, hh. it. 33. itisfaidlfa* iefiu\T*?tLZiv*vTl9>tr0H- 
 bledor moved himjelfe % a.t the death of £<*£*;•<* ; for his 
 ra/2tf commanded his 'fadneffe^ M**b*2 6* coepit triftari, , 
 hec began t$ be fad. Hieromc faith well 5 Pa/pones 
 
 Ckrifo I 
 
Of the Tafsions mgeneraM. 
 
 '47 
 
 Chrijli refpeSuprindpij femperfequunturratimem^ thty 
 dire ate s follow reafen when they arift 5 and as the Centu- 
 rion, if hee had faid to one of his fouldies 5 Goe y andhee 
 goeth* ; and to another come , and hee comtth 5 and 
 to the third doe this^ and hee doeth it^ Math. 8. p. So 
 Chrrfts affefiions were directed by his reafon, to goe and 
 conic at the commandement thereof. lnhteag$wethey 
 never diftarbed his reafon, for in his agony they were 
 likca glafle 5 which hathpureand cleanewater ink, 
 ftirre the glaffe and there artfeth no mudde in it • but 
 our paffions antevert reafon^ they trouble and blind res- 
 fin^ they are like the foule glafle 3 when weeftirreit, 
 prefently it grow'th dirnme and the raudde arifeth. 
 The flowers of Egypt ^ that are continually watered by 
 the waters of N'tlus (which are grofle) yeeldnotfuch 
 pleafant fmelles as other flowetsdoe. So our finfull 
 pafiions arc not fo pure and clearc, for the vapours aod 
 exhalations that arife out of them from originall finne. 
 Our pijpons art like thebeardlcffeCounfellors oiReho- 
 boam^ who drew away the King to his deftruflion, 
 1 King. 12.8. Secondly, thtpafsions in Chrift differed 
 from ours, quoad gradut^ for when once his reafbn com- 
 manded them torctreate andftay, they did proceed 
 no further -, therefore in Chrift they might have rather 
 beene called propafsiones than pafsiones^ becaufe they 
 were the forerunners and beginners of pafsions , and 
 might be flayed at pleafure, and had no power to trans- 
 port his reafon* 
 
 Some things are neither to bee prayfed , in ortn nee 
 J p^ogreffu^ in their ry fing nor proceeding , as hunger and 
 thirft, which arcnot fubjedtoreafon. Some againe 
 "are to bee prayfed in ortu, but not , in progreffu^s 
 juft anger in maa fince the fall: hence the Apoftle 5 
 Eptef.4.2^ faith, be angry butjinmnotjhn is,take herd 
 that your aoger continue no^forifirdoe^i twill turne to 
 
 L 2 finnc 
 
14$ 
 
 Of the T Anions wgenerall. 
 
 Intft Chriftipafsiinet 
 nufU fititcoMtrJriefoi, 
 inflahtlitai, 4*t imports 
 
 finnc j it is like good Windwhich is foone turned info 
 Vinegar. Some paflions are to be praifed, hoxhitortuet 
 progre/fit flndthefe were proper unto Chrift. 
 
 There was no contrariety acd contradiction amongft 
 Chrifts paffions. Secondly, there was no inability in 
 them. Thirdly, there was no importunity in them. 
 But fince the fall, there is a great contrariety and con. 
 tradition amongft our paflions, and great inftabilitie, 
 and great importunitie. In Chrifto ftterunt panalcsfed non 
 culpabiles % in nob is funt p armies fed et csslpabiles : InChrifl 
 tbepafsions -were a punt fk went, bat not a finnc 5 but in us 
 they are both apumjb meut and finne> Fir ft, in their con- 
 trariety or coatradiftion \ it is written in the life of An- 
 y?//»*,when bee walked in the field hee faw a (hfpheards 
 boy, who had taken a bird and had tyed a ftoneto her 
 legge, and as the bird mounted up, rheftone drew her 
 downe agaioe^ which mooved Anfelmc to weepe, la? 
 mentinghow men indeavoured to flee up to heauen,and 
 yet are ftill borne downe to the earth by finne. Mens 
 paffions now are like contrary winds or tides- a covetous 
 man that is given to adultery , is drawncbytwo wilde 
 hor fes cqntrariwaysj for hiscovetoufneffe bids him hold 
 in,but his adultery bids him fpend. Secondly, now our 
 atfc dions are inftable , like the winds changing from 
 thisayrthtothatjlike Amnon who now hated Thtmar 
 more than ever hee loved her before. Thirdly,now the 
 affections importunate us, for fometimes they lieficke 
 asAbab did,it they get not Naboths Vineyard, 1 King.zu 
 or like Rachal who cried to luob , Give mee children or 
 elfeldie % Gen. 30. or like the horfeleech which hath two 
 daughters, that cry continually , Gi-ot, give 9 Proa. 30. 
 
 x 5 # 
 The regenerate man , is renewed in all his paflions, as 
 
 wee may fee in Davids love, Pfal.i 19.97* Hm dec I love 
 
 thy law : In his hatred, I bate thy enemies with aper- 
 
 feal 
 
 A foliation trttwixttlie 
 old and rcnewcd/Afa** 
 
 mgr 
 
Ojthe Tajfwns ingenerall. 
 
 fctt hatred,Pfal. \ 3 o . 2 2 . In his defirejnlm eyes Are dimme 
 for watingjjow d*c t long for thyfalu4tlov,pfaL$ 5 .p,In his 
 fidre, his ftdgemcnts art terrible^ I tremble dndqmke.pf&l. 
 1 1 9.1 20 3 In his delight, thy teftlsnomes are my delight \Pf. 
 i\9 .*6' 1 r cloy ce more in ihem^ then in a rlchjpoile^ Pjal 
 U9.\6i. In his forrctv, mine eytsgufh out with rivers of 
 witer^ p/al. r ip. 1 3 6. But the unregencrate, arc renew- 
 ed in uoneofthcfepaffions. 
 
 The affe&ions ofmanfince the fallaref earcfull tor- 
 mcnters of hira. 
 
 Ir is a greater Judgement to bee given over to them 9 
 than when the people were given up to fae flaine by £y- 
 QQs f 2.A7>g, 17,25. anditmay fee me a greater judge- 
 ment to be given ovcrtothefep3fTions, than to bee ex- 
 communicate and given over to Sathan 3 for fundry that 
 havebeene cxcommunicatehauebeenc reclaimed and 
 called backe againe, i.eor. 5, but veiy few of thefe who 
 are given over to thefe paflions are reclaimed. 
 
 It is a mercy of God when a man fals, that God hath 
 not given him over to hisfinfull appetite wholly, but 
 hathfome feed of Grace working within him,which re- 
 ftraines hira, that he worke not fin with greedinefle,and 
 makes him long to bee at his firft eftate againc ; as wee 
 fee in that inceftuous Cormthla^ 1 .cor. 5, when hec had 
 committed that beaftly finne inlying with his fathers 
 wife, yet the Spirit that was lurking within him, ftirred 
 hira up to repentancc,and made him to long to be at his 
 firft eftate of grace againe. 
 
 There is a notable apologue ferving for this purpofe. 
 when ylyjfes in his travailes had left his men with Circe 
 that Witch, fhc changed them all into divers forts of 
 beafls; as into Doggcs,S wine 5 Lyons,Tigers,Elcphants. 
 Vlyffes when he returned, complained that Circe had 
 done him wrong in turning his men into beads, C/rr* 
 replied that the benefite of fpeech was left unto 
 L 3 them 
 
i5o 
 
 Of the fafiions in generall. 
 
 them all , and Co hec might demand of them whether 
 they would be changed iato men againe. Hee beganne 
 firft with the Hogge, and demanded of him whe- 
 ther hec would beea Managainc or not 5 hecanfwc- 
 red 3 that hee was more contented with that fort of 
 life then hec was before $ for when hee was a man 
 hec was troubled with a thoufand cares , and ©ne 
 griefecaTie continually after another 5 but now hee 
 had care for to fill his belly 3 andta lye downe in the 
 dounghili aad deep?: and f© hee demanded of all 
 the reft about: but all of them rcfufed to turnc men 
 againe, uatili he came to the Elephant, who in his firft 
 effete had beene a Philofopher. hee demanded of 
 him, whether or not hee would bee a aaan againc 5 hee 
 aafwered that he would with all his heart , becaufe he 
 kfjew what was the difference betwixt abrutifli anil a 
 reafonable life. The application of the apologue is 
 this. Thefe beaftly creatures girea over to their &&&* 
 all appetites, transformed and changed by Sathaa into 
 beafts, in their hearts they defire never t© returne to a 
 better eftate, but to live ftill in their fwinifh pleafures, 
 and to follow their fenfuall appetites. 
 
 But thefe who tfive the Spirit of Grace in them, and 
 are fallen into fome hay nous finne,havingtafted of both 
 the eftates, like the Elephant they defire ta bee backeat 
 their firft eftate a jaiae. 
 
 DiviKitnzTi&mtrtllPbfofefhj&ilkT farre in (hewing 
 Man his finncfuli paffioasj the m$rtlifis fhew no- 
 thing but the outfide of thefe Gnfull/.*/}/**/: they leave 
 them without , like f tinted SefuUhers , kut within 
 fullofrottcMtJfe and dead mens bones , Math. 2^3. 27. 
 They hold up infatur, a counterfeit gU(Je \ which 
 maketh their finfuil/4/}/^iloakc a great deale better 
 than they are. 
 
 This counterfeit cure ©f the meruit fo oaring the 
 
 ftfsitns * 
 
 t.ty* mor<ttft 
 idifferunt. 
 
Of the Tafsions in getter all. 
 
 fdfsiws is not unfitly compared te a Barber 5 fer a Batber 
 doth nothing to a Man but trimmes him, wafhes him, 
 and fhaves hiaa ; hegeeth not like a skilfull Phyfitian 
 tofinde out the caute of his difcafe , but onejy out- 
 wardly layes aplayftcr to the fore, and the pafTions, 
 menaAciter fibtjeiuut ft t&ntum rAtioni^ they neither 
 ftew the beginning , progrefTe nor remnant ef their 
 finne. But Divinitze ftieoreth this firft as in a cleare 
 glaffe, the ground of all our fisncfnll paffions. Firft, 
 iclets us fee in the bottome origiaall fiane the foun- 
 taine of all the reft, which the mtrdifi kneweth not* 
 Secondly, it lets us fee the firft motions of the heart 
 (which are without confent)to be finne; & as in a clcare 
 fun-fliine vree fee ataaios , the little mots which are 
 theleaft thing, that the eye of man can perceive: 
 So the Law of God lets us fee the firft motions., 
 aryfing from ©riginall finne , to bee finne before God. 
 Thirdly, Vivinitic lets us fee, that unadvifedangerisa 
 finne before God. Fourthly, it lets us fee, that. Nee who 
 ca!s b'u brother racA^ u ubeepum/bed by the Councell, j\4af. 
 y.22.Fiftly 5 itIetsusfee what a finne the fad it fell c is. 
 Sixtly, it lees us fee that when the revenge is par- 
 doned , yetremaincs fome dregges behind , that wee 
 remenaber not; therefore the Law faith, Levit. ip.18. 
 Ye -JhaU 'neither revenge my remember* This the raoralift 
 cannot doe. 
 
 L 4 
 
 Ch 
 
 A P. 
 
 151 
 
I 5 2 
 
 OftbeTajfions ingeneralL 
 
 'Prop, 
 llluft. 
 
 '<Prof, 
 
 llluft. 
 
 tirtuj me&d) in extrfms 
 
 DoUrm. 
 
 Chap. III. 
 
 How thepsjpens are cured by the 77s or all Qortues. 
 
 THe morall FhiUfopbers cure the Fafsions by mirM 
 venues ondy > 
 
 There are eleven mtrall vertues 5 that cure chefe^V- 
 Jims ; which. vertues attend them, as Pedagogues waire 
 upon their pupil les, and they fing unto them asnurfes 
 doc to their babes, w ?**$&>& i^o^hafl notour ft notfotrtb^ 
 VcizfepaJJiow Slave their beginning in the appetite ^ and 
 end in reafon, butthtvertues fjave their beginning in 
 reafon , and end in thzfenfithe- appetite 5 therefore they 
 may fitly rule the paffiens. 
 
 The eleven vertucs, are Liberality , Temper anee. 
 Magnificence , M^animity y wede/lv, Fortituk^ luflice^ 
 metres afabylity, vrbanity or Cwrtejie^ and Verity : and 
 as the eleven pafftons are reduced to foure, fo are the 
 eleven venues reduced to foure, which are called the 
 fourc ardinallveJtws \ Prude*cy y Temperance. Fertttvde, 
 and inflict* 
 
 Thefe verities cure ^perturbations or pafiexs^when 
 they are either in cxcdTe or defeft, by drawing them to 
 a mediocrity 5 and at laft they attaiae to their lafthap- 
 pinefTe, being ruled by the hereickj vertues. 
 
 The mor&lift maketh a doable middle. Firft, when 
 vertue is oppofite to vice, and then the vice is to bee 
 corrc&ed by the venue ; here the onecxtreameis the 
 meane,wh?ch muft redifle the other ex treame. Second- 
 ly, when the vertue is interpofed betwixt two vicesjhen 
 the vertue muft mediate betwixuhem. 
 
 Here wc may obfervr, that there is a greater differ- 
 ence betwixt the vertue &c vice] than betwixt two viccss 
 for there cannot bee a middle betwixt vertue and vice* 
 but there is middle betwixt tm vices j this the Scriptur e J 
 
 fhewctM 
 
 1 ■■■' mm 1 ■ 1 na !* ■ ■— . 1 ■ ■ " - - • 
 
Of the pafjions ingtnerall. 
 
 «5? 
 
 fliewethus 3 Revel. 2. 15, I would ye were either Imeor 
 c$ld y but becaufe ye are luke-warme , therefore 1 will /pew 
 you eut of my mouth 5 God will have no middle here be- 
 twixt truth and falfehood,thereforc hec abhorres more 
 luke-warmcnes tfaancoldncs : coldnefTe is not to be cor- 
 reded by lake-war mencs as the middle, but it muft bee 
 reduced to hotnefle. 
 
 But there is a middle betwixt vice and vice, and thefe 
 two are correded by the vertue in the middle. 
 
 Example in the coneupifrbU appetite, there are the 
 vices of Prodigalitie in excefTe,and the vice in defed is 
 avarice ^ thefe two are to bee reduced to the middle li- 
 beralitiethcvertue.Soagaine in the concuftfcihle appetite 
 there is Msrohgia^fcurrility^Hofj^ .They make the Kings 
 heart merry with their hes^ fuch was the jefting of the 
 boyes at £//$<*, il<wg 2. 24.Thc other extremitieis 
 ruflicitrt oxfulltwiejje , fuch was that clowne Natal, 
 and thefe can abide no mirth.Thefe two extremities are 
 to be corrected 5 by wrt*h*i** w ch is when a man the weth Efi nmm&mf. 
 himfelfe pleafant without juft offence to his neighbour 5 
 as when£//4* jeaftedat the/A// Baa^i Kin. 18.2 7, So for 
 a man to have roo great a defire of honour jAm is called 
 pride. The other excremitie is, to bee altogether averfe 
 ftov&hwiM) this is called fuJWanimitie or bafeneffe of 
 minde- thefe rauft be moderate by the vertue ^o 7 iuU= a 
 moderate love of honour. 
 
 Example, 1 T/w.j-, i. He who dcfireth a Bifhopricke 
 dejireth agocdworkg^iXm is the middle 5 but when Amo- 
 mm the Monke cut off his right eare , that they fhould 
 notmakechoyceofhimtothemmiftryj this was she 
 extremitie in defe6hThe other extremitie is when pre- 
 fuxnptuoufly 3 men feekc this calling 3 as when the high 
 Priefts fought ths Prieflheod by bribes. 
 
 Stifefi, What fort of middle is this,whcn vertue mo- 
 derates betwixt two vices I 
 K ' ' Anfw. 
 
"54 
 
 0/ the curing of the fiafiions, 
 
 BupCex mediumy trtth- 
 mttiiumfeH medt»m 
 rely <?/ geometrtwnfet* 
 
 medium per fan &> 
 
 Dtffsrtint virtutes m$- 
 
 Du/Jex medium , iftts 
 male $el<2u4Htttattsab- 
 
 f»lvt&.i. n»4feru/e ye I 
 pnporthmi* 
 
 jnfw. There is a twofold middle 5 the fir A is called 
 an AritbmeticAll middle, the lecond is called a Geometri- 
 cal! middle $ the £rfi is calk J 3 medium ret 3 the fecund is 
 called medium per font fen ratsonis. 
 
 Medium aritbmah'um^ or medium r</ 3 !<eepeth always 
 an equall preportios betwixt the two extremes - as 
 when the ifraelitts gathered their Manna,they put it all 
 ioone heape 5 then every man got his 6*^nneafured out 
 untGhisrj/ortheygoteallalikCjExp^i^i^.iC^.S.^, 
 B ut medium gemetricum^fcuperfen^ vel ratmis^ «lraw > 
 etb necrer the oae extreme than the other , and giveth 
 totbe pcrfeiis according to their conditions and efrate, 
 as it givetfc ftrong meate tothefe that arc ftroog, and 
 milke to babes, Hcb~ 5*13* So the venue that is placed 
 betwixt two vices, it keeper a Geometr /call 'middle 3 and 
 (lands not equally betwixt the two extremes, for pro- 
 digalitie commeth neerer to liberality than avarice 
 doth. 
 
 Marke a difference betwixt m&rall verifies and the§lo- 
 gicM ; the mtra/lvertu'sarz the middle betwixt the two 
 extremes ; but in Uivinztie if ye (hall con fidcr the thedo- 
 gtcalivertueszs they have a refpect to God 5 (andthat in- 
 finite good) they cannot be a middle, for thefe which 
 have a middle, faile either when they come (hurt or ex- 
 ccede the middle : but wee cannot exceed? , when wee 
 lookc to God who is infinite, for wee may coroefliort 
 these, 
 
 Obhcl. But hope fcemethto bee a middle betwixt 
 prcfumptMnzxA de/jaire^xn in the theological! fiertues 
 there may bee a middle. 
 
 Anfw. There is a double middle- the firft is called me* 
 diumfermale, a forma^ middle 5 or, the imd -de btquan* 
 titie\ and this refpefts the inwardeffence ofthe<wta<?, 
 here no middle is found : the fecond is called a mat 
 ?niddlept a middle efpreportm^nd in this we may cither 
 
 excee d 
 
hy the moraU'vertues. 
 
 *55 
 
 exceed or come fhort, becaule of cfae ct'g^c circum- 
 ftaoces that accompany every a&ion ; which are com- 
 prehended under this tcchaicall Verfc. 
 
 Slz t u ? quid? vbi?quibtu f fa curiquomodt? qumdo ? 
 quikufcum > 
 Thatis,cvcry. a&ion is tried by theft circumftances: 
 Wh§ i what < and why* by what me*nes i wdby who/el 
 Hew} when? And where} foe many things difcloje. 
 As ? who doth it } what he doth ? where he doth it ? 
 andbywhacinftruenent,&clfwererpe<5tchefecircum- 
 ftances,thcn a man may exceed or come .ftiort of religi- 
 on. 
 
 Example, wiffu? trueworfitp is the middle; i*&k* 
 and J?ifi?*i(JLori* atheifme and [nferflition are the two ex- 
 tremities ; if we refpe<S religion in it felfe fecundumfor- 
 maters it is medium qudHtitrtu ahfeluu, here wee cannot 
 exceed and be too religious, for religion it felfe is op- 
 posite to all defers of religion . So A#/r, in refpeft of 
 the inward forme of it, looking dircftly towards G6d, 
 wee cannot exceede here, although wee come fhort; but 
 refpedingthe matter of it 3 & weighing al circumftances 
 in hope, a man may frefume or de(p*ire •, as who hopeth } 
 what he hoperh for < when hee fe&pcth ? and 
 fuch." 
 The matter may bee cleared by another example when 
 we confider lufisce as luftice^ we cannot exceed in luflice^ 
 ©rbeetooiuft^butconfidcricg luflice'm rtfped of cir- 
 cumftances, a Judge raay be either t©o iuft , Ecc/efcy. 16' 
 noli ejfimimium tuflu* } be not too ]uft 5 and fo exceed the 
 middle: or he may be deficient in /»#/^,havingnore£ 
 pe& of the poore ia iudgeraent , thefe two ay (equally a- 
 bominatim before the Lcrd^Prov. 17.15.^ let the t?tchgdgoe y 
 andctniemne tbeinntcentjhe one in cxcefTe , and the e- 
 therindefed. So, Extd. 23- 4. Yee fha/l net havepittie 
 upon the pore for his poverty; 
 
 , As 
 
156 
 
 Of the curing oftheTafsions. 
 
 As xhcfepajs ions arc cured by drawing them to the 
 vertues , the mediocritie : fo they are cured when all 
 thefe vermes are joyncd together, and ru!cd by the fit* 
 roicke vertues ; and then the tmnlifls hold that a ; aan 
 may attaine,^ ultimumfnern^o true happinefle it felfc, 
 without any^helpe of Gods grace, onely through the 
 rcainants of the image oi God remaining ftill in them 
 yet after the fall. 
 
 When all xhefcnfshns are cured by the vertues , the 
 moraltfls make up a per fed Lady whom they paint 
 fourth to us after this fort, they fay her forerunners arc, 
 obedience ^continencie d^ipatience 5 her attendants which 
 attend her are m^^fecurity^ hpe y tranquilities joy, 
 reverence, clemency, modefiy^ and mercy: they tiefcrijbe 
 her fctfc this way^her head is wifedemej&zi cyespruden* 
 cle, her heart love^hctiphitscharitie^hcr hand liberality 9 
 her hr^ad religion y her thighes jufice, her health tempe* 
 ranee, and fortttxdehQt ftrength. 
 
 But this Lady rrinamed thus, is but a farded Helen*, 
 untill grace come in and fan&ifie her, Wee fee this be- 
 twixt Diogenes & Plato,&i betwixt Ariflippus and Di$*e* 
 nes, how every one uf them difcovered ,- that their vex* 
 tuts werebuzfoewes of vertues. When Diogenes faw 
 Plato delight in neatneffe and cleannetl^tid to have his 
 beds well drefTed,he went and trod upon his beds, and 
 he hidcalco Plantonis Faflum,l tread upon Plato's pride- 
 platg reply ed 3 fed major i Fa @u, with a greater pride. A- 
 gaine, when Plate faw Diogenes goewith an old cloake 
 full of uolcs, he faid he faw his pride through the holes, 
 ofhisclo&ke. When Diogenes was dreJfiog rootes for 
 his dinner, ArifUffxs came in ; Diogenes faid unto him 5 
 if Ariftippus were content offuch a dinner, hee needed not to 
 fawnc upm Kings ani flatter them. Ariflippus replied. If 
 Diogenes ceuld ufr Kings, he needed not to eate offuch 
 rootes • thus we fee how Dhgenes taxed Artflippus pride 
 
 and 
 
hy tbemoraU nvertues. 
 
 *57 
 
 and Ari(tiffM sgaine Diogenes his counterfeite hurai- 
 litie. 
 
 So wee fee likewife their venues to l^ee counterfeite 
 vertues^ for they counted this an Heroicke verttutokiW 
 themfelves, either for feare of fhame as Lucrecia did,and 
 CUefAtrA-) or for vaine-glory, as when M* Curtim leapt 
 into the gulfe at Rmejn time ofa great peftileace, thin- 
 king there was no other remedy to take it away. 
 
 JSucft. Whatarewcetothinkeofthefe paflionsr*. 
 led by the morallvertaes in the heathen, whether were 
 they flnneornot? 
 
 Anfw % God liketh the workesof men twowayes, 
 Firft 3 by a generall liking of them becaufe they proceed 
 from the rcliques of intire nature yet left in man 3 £*w t 2. 
 lAfjerby naturtthey did the things of the Law: l Cor. lu 
 iq.drtb not nature it felfe teach joh? 
 
 Secondly, he liketh them according to his good plea- 
 fure 5 when he loved them as renewed in Cfarift; The 
 workes of the Heathen which proceeded from the rem- 
 nant light of nature were not done by them as renued 
 men ^ neither did they proceed from the corruption of 
 nature, as when a man Hones , but from that fparkle of 
 naturall light, which is left nrthero. So if wee refpeft 
 the worke it ftifc, the good workes of the Gentiles are 
 notfinnes 5 and in this fenfe it is faid, % King,io. 30. lehu 
 did that which was good in the fight of the Lord. So, 
 Gen. 20. 26. thou didfi this in the integritie efthy heart. 
 
 But if wee confider thefe venues according to the 
 Gofpeljthen we muft call them finnes,becaufe they pro- 
 ceeded not from faith, For without faith it u impossible t$ 
 p/eafeGad>Heh.n. 
 
 Secondly, if we refpe& the end of their workes 3 tfeey 
 are finnes, becaufe they did them not for the glory of 
 God> but for their owne pray fe. 
 
 Thirdly ,in refpc<3 ©f the fubje^t of their good workes, 
 
 becaufe 
 
 CompUtentid De'ldupUx 
 
 de>ptcartsf*nU 
 
 Opera gentilitm tefptHu 
 fmUfuntpeccata, 
 
!5* 
 
 Of the curing of the Taflidns, 
 
 becaufe the perfons were not renued who did thera. If 
 the perfon be not renued, his worses cannot be accep- 
 ted before God. Aarichdcum, Uttenoi copperas called a 
 falfemettai^notbecaufeitisafalfe fubftance,but be- 
 caufeit isfalfe gold. So thefe workesof theheatheii,are 
 falfe vertucs y becaufe they proceed not from faith • but 
 they are not firaply falfe. 
 
 Chap.IIII. 
 
 How the Steic&s curethePafsiens. 
 
 THe Stcickgs take another courfc to cure thefe fufsu 
 om • for they would root them out of the nature of 
 man, as altogether finfulLA roan having the gout , one 
 layeth a plai fter to his fecte, which fo benumaied them 
 that he can waike no more , here the phyficke is vvorfc 
 than the difeafe, So the Stoicks when they fcele pertur- 
 bations in t\\epdfsions y they would pull them out ; here 
 the remedy is worfe than the difeafe. As at the firft, 
 in Athens the thirtie tyrants caufed to bee put to death 
 fome wicked man; but afterward they began to kill 
 good citizens ; fo the Strickes at the fir ft fet themfelves 
 againft the finfulif .i/fr'siu, and at laft againft the good 
 Citizens, the ht&pafiions : for they would roote out of 
 maathechicfehelpes, which God hath placed in the 
 fou!e,for the profecutingofgood,and declyningofe- 
 vill: if there werenot/*//<?awinthe foulc, then there 
 fhould be no virtues to moderate them; for take away 
 feare and bardneffe from fertitudcjhzn fortitude were no 
 more a venue. 
 
 Thepaffionsare afcribed both to Chrift and God, 
 and therefore are not to be rooted out. 
 
 Chrift himfdfetooke thefe pufsms upon him, there- 
 
by the moral! verities. 
 
 Hee was «#- 
 
 ^8. and rejejt- 
 
 fore they cannot be finne. Luke, 10.21. 
 
 grie^ Marke 3. 5. He was yW, Math. 2 6. 
 
 ced,Luke. 10. 21. They are fan&ified by\egeneration 
 
 The Apoftle,^^. 1. 3d. condemnes the wane ofna- 
 
 turall aflfe&ion, hce calls them te^ythyvithout ttaturatl 
 
 affcftion. 
 
 They areafcri6ed to God «^pT^sa^,therefore they 
 cannot be finnejf the Stoicks fliould reade that there are 
 Hands and Countreys, asZ^Wand Egypt ^ which had 
 never felt the violence of earth-quakes, and which had 
 continued immoveable, when all other parts of the 
 world had becne fliaken , would they belee ve it ? Why 
 fliould they then beleeve that there are men to be found 
 voyd of ail paflTionsf They grant us this power,to tame 
 elephants, tygers and lyons 5 (and yet not to deftroy 
 them: why will they not allow us this power then, to 
 fuppreflfc the fe pafstins, when they rife againft reafon ? 
 They muft not then be rooted out but moderated : we 
 muft not take away divcrfitie of tunes in Mu- 
 ficke, butreduce them to good order, and fo make up 
 a harmonie. 
 
 C HAP. V. 
 Hgvp chriji cureth the T&fstws. 
 
 Hrift taking our nature and pafshns upon him 3 
 it is hce that onely reduceth them to right or- 
 
 c 
 
 der # 
 
 Chrift retfificth the pafsms, foure manner of wayes. 
 Firft, he fubdueth xhepafions that they arife not inordi* 
 nately ^ Efay. 11.5. it is faid, Ittflicejhdff be the girdle 
 ojhuloynes^ tofignifie thatby juftice all his fenfuall af- 
 
 fafti- 
 
 fro?, 
 lllujl.i. 
 
 Qhrifiu* cjHAtucr mtdie 
 modfrttmptfsitncSjZ* 
 
 fohiHgandti 
 
i6o 
 
 Of the curing of the Tafiions, 
 
 Duplex ctngeniimUut : 
 l.fnrf*** Vetfusad 
 >nammtfta4 } l.decrfmm 
 
 ycrf*s ad l*r*t>°* <? 
 
 ftmSm 
 
 B£C9Hc\l$*nd*> 
 
 %*tiifit4mh+ 
 
 fe&ionsare fuppreffed. Againe, Revel, i.ij. Chriftis 
 
 brought in, with his girdle about htipapfes\ to fignifie that 
 
 Icfus Chrift fuddued, not onely his Jenfitive faculties but 
 
 aifo the intellect uall^ in his will, and under ftdnding $ and 
 
 it was fortius that the High Prieft under the law was 
 
 forbidden to wearehis girdle, About hufweating places^ 
 
 Ezeki* .44.18. that is, about his middle, as the Chd- 
 
 de parapbrafe interpreted it, not beneath, but about his 
 
 pappes \ to fignifie the moderation of all his pafsiws 5 It 
 
 is a true asiome#tf^ operatur chrifiuspro nobu^peratnr 
 
 innobti-fhat which cbrifl doth for m^he doth in w.Hz fub- 
 
 duethhis o^paffions 3 thatHeroay fubdueour/tf/w*/. 
 
 Secondly,Chrift reconciles thepafshns, which (hive 
 
 fo one againft another: tudg. zj. 6* when there was n$ 
 
 King in Ifr&el^ every man might dee -what hee p leafed $ fo 
 
 theie pafsions doe what they pleaie , contradicting one 
 
 another, till Chrift cornc in to reconcile them Mofes 
 
 when he faw two Hebrewes driving together , he fayd^, 
 
 ye Are krethrenjvhy. deeyejlrive ? Exod 9 2.13' So when 
 
 Chrift feeth the pajsiom driving one with another, 
 
 Hce faith, Te are brethren^ why doe ye firive? Acls 
 
 7. 24. 
 
 Thirdly, Chrift fetts thepafsms upon their right ob- 
 jects, whereas before they werefet upon the wrong 
 objects, and he turnesthefc inordinate defircs the right 
 way. Amantakes ablceding arthe nofe , the way to 
 ftay the blood is to divert thecourfeofit, and open a 
 veineinthearme. So the Lord draweth the paffions 
 from their wrong objeds, and tunics them to another. 
 Mdry Magdden was given, to uncleane Juft , the Lord 
 diverted this finfullpaffion, and (he became penitent, 
 and tbirfted after grace. Ink. 8. 2. Sohce turned the 
 paffions of SauI when hce was a bloody raurtherer , to 
 third for grace, Aft 9. We kuowa womans appetite 
 to be afalfe appetite, when fliedefircth to eate raw 
 
OftbeTafsion of Lowe* 
 
 161 
 
 4 
 
 ImmoliUter perm** 
 teemftt 
 
 flcfhj or coales> or fuch trafh : and that fhee is mending 
 againe when her appetite is fet upon wholfome meates, 
 S© when the paffions are fet upon wrong obje<fts, then 
 a maa is in the eftate of finne : but when thepafsions are 
 turned to the right objects, then a man becomes the 
 child of God. 
 
 Fourthly, when Chrift hath fentthefcpafllons upon 
 the right obje& , he fettles them that they cannot bee 
 raooved; for as die needle in the compare trem- 
 blech ftiii, while it bee directly fetled towards the 
 North pole 5 then it ftands. So the affe&ions are 
 never letled, rill they bee fet upon the right objeft a 
 and there hec tyes them , that they ftart not away 
 againe. PfaL %6. 9. David prayeth, knit my be Art 
 to thee O Lord. The beads when they were brought 
 to bee made a facrifice , were tyed with cords to 
 the homes of the Altar, Pf. 11%. 27. that they might 
 not ftart away againe. So the Lord muft tyethe affe- 
 ctions to the right objects that theyfhrt not away a- 
 gaioe. 
 
 ThepaiTicns are either in the cencupifcihU or irafii- 
 ble part of the Souk. There be fix paffions in the cm* 
 cupifcibie appetite; Lcve , hatred D Aefire , abomination^ 
 pleafntejadneffe. 
 
 Chap. VI. 
 
 Of the Pafsions in particular , in the cm cupifcibie 
 appetite. 
 
 Of Love. 
 
 Ove, is a pafsion $r affeftion in the concupifci- 
 
 4 bit appetite^ that it may eriyy the thing which U 
 
 M efiee- 
 
 Amtr ij$ 'ffouttr'ws 
 c»ntv*8t]jimcie \u&b» 
 
*6z 
 
 Of tfo ^afion of L ove. 
 
 Prop. 
 
 niun. 
 
 Jlluft. 
 
 ujt.l. 
 
 Trip/ex AmetfWAndni) 
 tmperatfis,^* eltcttus. 
 
 ejietmed to bee good a* neere as it can. 
 
 Man before the fall, loved God above all things and 
 his neighbour as hinafelfe. 
 
 Goi is the firft good caufe and the laft good end : he 
 is the firft true caufe,by giving knowledge to the under- 
 standing : he is the laft good end,, by rectifying the will; 
 therefore the unicrftanding never contents it 
 fdfe, untill ic know Go 1, and the will never refts 
 till it come to the laft good end; God is A to tbe#*- 
 derflanding, and P to the mil. He is mans chiefe good, 
 therefore he is tobepreferred to all things,b:>th to our 
 ownefe!fe a and to thofe things we count moftof 5 befide 
 our felves • wherefore, Lnk* 14. he faitb^ He that loveth 
 hit life better than me, is not worthy of me. So Math, 10. 
 He that loveth bti father or mother better than mi 9 is not 
 worthy of me ; foheethat prcferreshisownc/*?/* before 
 God, is not worthy of the love of God. 
 
 There are three forts oilove^mamns.ot naturall love; 
 imperatu* % or commanded lovej elicitta^ or love freely 
 proceeding, 
 
 NatnraH loveis that love> whereby every thing , bath 
 an inclination naturally to the like, as heavie things na- 
 turally goe downe to the center of the earth : beafts are 
 carried by fenfc and inftinft to their obje&s, thePif- 
 mere in Somer layeth up provifion againft the Winter, 
 Prov. 6„ 8. Thisnaturail inftinft the Greekes call o f N. 
 So man is carried to his object by love : and becaufe he 
 rauft /i^fotttething, what better objeft could he chufe 
 to love than God ? 
 
 Commanded loveis that, whereby reafon fheweth 
 us fome good th ing to bee loved> and then our will com • 
 raandeth us to love the fame, if wee had no more but 
 reafon,tofhewittouSj and the will to command us, 
 thefe were enough to raoove the aflfe&ions to love 
 God. 
 
 Love 
 
OftheTafsion ofLorve. 
 
 \6$ 
 
 Trip!ex4wGfy fturern 
 
 j it. ciA^tZrum L 
 
 Love proceeding freely is, that when the affections 
 make choyce of God freely ; when as they confider 
 hisgoodnetfe that breeds Admiration in them 5 when 
 tbey confider his beauty, that breeds love in 
 them , and his fweetnefle fatisfieth their whole 
 defircs 5 fo that nothing is fo worthy an objed 
 to bee beloved as God who hath all thefe properties in 
 him. 
 
 God Uvedvs firft,/^ % 3, 16. therefore We are bound 
 to/*i/<?himsgaine. 
 
 There are three forts of/eve. 
 
 Firft, the love that feekes his owne profite one- 
 ly> as when a fubjedt loves his Prince onely 
 for his goods: fuch was the loveo\ Ltbun to Jacob $ 
 here the Prince is not bonnd to love his fubjed a' 
 gaine; neither was Ucob bound toloveL*b&nloi this 
 ion ot love. 
 
 Secondly, the love that lookes to filtbinefle and 
 diflioneftie, fuch was the love which Putipbars wife 
 carried to lcJefb,Gen^9*9jofefh was not bound to love 
 Putfpbars wife againe, in this fort of love. 
 
 The third fort of love is moft pure and holy 
 love, and in this love wee are bound to Uve backe 
 againe. God loved us before wee loved hioi 
 hee loved us freely and for no by-refpe<!2 , there- 
 fore wee are bound to lovehim firftand above all 
 things. 
 
 The part, love^the being of the whole, better than 
 it felfc 5 this is fcene in the world the great man, and in 
 man the little world : for the water in the great world 
 afcends 3 that there fhould not bee v&cwm or a vaft- 
 nefle in the univerfe ( for the elements touch one 
 another) as wee fee when wee powre water out of 
 a narrow mouthed glafTe, the water contrary to 
 the nature of it, runneth up to theayre, that there 
 _ M 2 may 
 
 IllHjl.3. 
 
1 64 
 
 OfthT&fiion of Love* 
 
 Prop. 
 
 JUu/t.i. 
 
 Amor propter ft ft propter 
 dliud. 
 
 may not bee a voyde place : it prefers the good of 
 the whole, to the owne proper center * foin the little 
 world man, the hand caftsit felfe up toprcfervethe 
 head. So God being all in all to us, wefhoukl hazard 
 all for him. 
 
 Man in innccencie loved God onely for him- 
 felfe. . 
 
 Some things we love for themfelves onely , fome 
 things wee love not for themfelves, but for anothcrend. 
 A ficke man loves a bitter potion, not for it felfe,but for 
 another end , which is his health. 
 Some things wce/*i><? both for themfelves and forano. 
 ther end . as a man loves fweete wine for it felfe, becaafe 
 it is pleafant to his tafte, then hee underftands alfo that 
 it is good for his health, here h^c loves it not onely for it 
 felfe, but for his healths fake. But Adam in innecency lo- 
 ved God onely for himfelfe. 
 
 Queft. Whether are we to love God more for the moc 
 benefits he beflowes upon us or not f 
 
 Anfw. T^/»4/anfwersthuSj God is to be beloved & 
 though hee fhould give nothing but corre& us $ as a 
 goodehild Jovcthhis father although hee correct him.- 
 but whea it is faid,we are to love God for his benefits 'for, 
 notes not the finall caufc hcre,but the motive.therefore 
 Augufline faith well, Nondilige adfrdmium^ fedipfe Dem 
 fit f ram rum tuttm; love not for the rewards fake y but let God 
 bee thy reward $ it is a good thing for a man to thinkc 
 upo 1 Gods benefits, that hee may bee ftirred up by 
 them to love God , and love him onely for him- 
 felfe and for his benefits. Mofes and Fault fo loved 
 
 \z,2.3.l4.*rt.$. 
 
 $uptr/ol./trm*l» 
 
 God, that they cared notto bee eternally curfed, ra- 
 ther than his glory fhould beblemifhed, £.^32.33. 
 
 Ohiett. But when God promifed,<j*#. 1 5. 1 . 2* to bee 
 Abrahams great reward 5 Abraham faid , What wilt 
 
 thou 
 
Part. 2. 
 
 Of the Pafsion of Lowe 
 
 itf; 
 
 then give mee feeing lgoe ckilMef el then th? father of the 
 faithful! might feeme to Uve God for bis benefits, and 
 notforhirnfetfe. 
 
 Anfn\ The Text fliould not be read thus,/ am thy ex- 
 ceeding great reward^ bst, thy reward Jhall be exceeding 
 great, as if the Lord fcpuld lay unto him-,/ £** waft net in- 
 riebedbjthefioileefshe Kings jtui I fh ail give t bee a greater 
 reward. Abraham replies what reward u thuthon canji 
 give met. feeing Igoe MliieJJei Abraham had fowen righ- 
 teouftrefle, and therefore fhould reape z faith full reward^ 
 Prev* ii, x8. though he were not inriched by the 
 KingofStdemejGe*. 14.22. S© that,^*^** loved God 
 onely for hirafelfc in the firft place; and hee feekesa 
 reward (fucceffion of children) in the fecond place,and 
 by this his Faith is ftrengthened, for hee adheres to the 
 promifc of God,<ii£.i3. 15.16. 
 
 Thefirfl Adam loved not the creatures for themfelves; 
 neither Irvcdhz God for another end, but f or himfelfcf 
 neither loved hee God for hienfelfc and for another end 5 
 but onely for himfeife : therefore the Churchy Cant, 1.4, 
 is commended, ^#/* amat in re^itndinibm 5 becaufefhe 
 loveth God dire&ly for himfelfc , Bur now men love the 
 creatures onely for theajfelues, and herein they are Epi- 
 cures. Some againe love God for the creatures, and ihefc 
 are mercenaries- but thefe who love God for himfeife, 
 thefe arc his true children; and herein Augnftines 
 faying is to be approved, who [ayth^frnimnr Dee^etuti- 
 mur ali/s, wee enioy that which weloveforitfelfe, but 
 wee ufe that which we ufc to another end. But thcaatu- 
 rall mm would enioy the crcatures,and ufc God to ano - 
 ther end. 
 
 Manininnoccncy&^God, iudisiopirticHUri, kicet 
 nunc y above all things ^ that is,hc knew Jehwa to bee the 
 true God, and fa loved him. But iince thcfall,hee kvith 
 hiai, above all things tudicio univtr(ali % for his 
 
 A collation betwixt the 
 inncea2t,andote^- 
 
 Qll. 2. 
 
 M 3 
 
 will 
 
 Duplex amw 9 I hAk$9 
 pd*t\cuUr<i 1 iadkh 
 umyerftlu 
 
1 66 
 
 OftheTaf>ionofLoVe 
 
 B*?!ex dm't^ftjltriir'i, 
 (f tfr'w'u 
 
 Wi- 
 
 lAb.iidedo&.Chr'ift. 
 tdp* { . Gtddm *m%r'is 
 fnat i i « amarefupr* nos % 
 
 iuntt nos^ trfr* ws» 
 
 wil oftentimes followed] not his judgement: the he &W 
 hittrfelfe for God, but now he loveth all things for him 
 felfe* this inordinate love of a mans felfc breeds con- 
 tempt of God; but the ordinate /*z/*infpired by God, 
 teachethusfirftto/W* God and then our (elves, i /oh. 
 4. 7. Let to love one Another ', becaufe love is of God, where 
 hefhewcthus, that xhzhvc of our neighbours mull 
 proceed from God- thercfoie vhe love of our fclfe niuft 
 begin alfoat God. It is true, John faith, 1 /oh. 4.. to. If 
 we love not o*r brother whom we fee 5 how can wee love God 
 vhom we fee not ? not have the loveoi the regenerate be- 
 gins firft at our neighbour , buuhisisthemoft fenfible 
 note,to know whether we love God or not.* this love is 
 a pofter torsos the other is a priori. 
 
 Ob;eft. But it may fcemc that a man in corrupt nature, 
 may love God better thanhimfelfe 3 becaufe fome hea- 
 then have given their lives for their country, and fome 
 for theit friends ? 
 
 Anfw. This corrupt love was but for themfelvcs adPf 
 for their owne vaine glory, and in this they loved them- j 
 felves better than any ether thing. 
 
 We are bound faith Saint Aa^uftine, to /n* fome- 
 ih'mgs fitpr* nos-, fecondly, to Uve fome thing, quod nos 
 fnmus \ thirdly , to love fome things, iuxU nos -fourthly, 
 to Uve fome things,//*//-** nos. 
 
 Msninhis firft cftare,/wal IGod above himfelfe j in 
 the fecond roome, his owne Soule;in the third place his 
 neighbour s foule- and laft his owue Body. He was firft 
 bound to love h imfeife 5 and then his neighbour; his own 
 foule before his neighbours fcule$ his owne body be- 
 fore his neighbours body; for this is the rule under 
 the Law, 7 bo;, fait love thy neighbour as thy /elfe-, Math. 
 22. 39. The ruk muft bee before the thing ruled. It 
 is not faid JLuk. 3.11, that he hath d coate let him give 
 
 it to him who wants a coate • but, 
 
 he who hath two 
 coates, 
 
Of the Pafiion ofL&ve. 
 
 i6 7 
 
 to&tei Jet him give one to him who rvmsaccate^ but un- 
 der the Gofpcll the rule of eur leve muft bee, as ChriH 
 loved fu^fo we mufl love our neighbours^ loh. 13.34. But 
 man fince the fall hath inverted this ojder mightily, he 
 loves hisownc body, better than his neighbours foule, 
 than his owne foule,yea better than God 5 and often 
 times his hogges better than his owne foule , yea than 
 God himfclfe^as the Gergajites did, Math& % 34. 
 
 Qttelf. Alexander Ha/es raooves the qucftiou,whether 
 the Angels proceed thus in their manner oUove-^ if 
 God be he who isabove thes»,whom they are bound to 
 love above thenafclvcs- and in the fecond roomethem- 
 fc!ves,cW»*** /pother Angels: what place muft the 
 foule of roan conseinto,inthckconfiJcration?whether 
 ///x/4,or/«/5-^andwhatmuft bee thee (lioiation of the 
 body of man in their lovel 
 
 Hee anfwers, that the Angels of God dec love the 
 — foulesofmen no\v,wJrdfejbut when we fliall be tf<ofoi#h 
 * like unto the Angels of God, Math. 22. 33. th?B wee 
 (hall be beloved of them in our foulcs, ittxta, fednon in- 
 frafe. And as touching our bodies they are beloved of 
 them /»/9-4/f,becaufe the Angels (faith he) deRxepr?- 
 mum frdmium^ feCHJodnm ^dx firft reward in God, 
 the fecond reward for the keeping of man : they fliall 
 bee rewarded for their minifitie towards the bodyes 
 and foulesofmen, for keeping them, when they fliall 
 give up their account snd fa} toehold here are wee .and the 
 children whom thou haft given us^Ieh, 17*12. 
 Man before his fall loved God with all his heart. 
 He loved nothing fupraBe^m, he loved nothing in 
 equall ballance with God, hee loved nothing contrary 
 to God , hee loved him with all his heart, foule, 
 and ftrength,aud Chriftaddcth^€T^c/>^oiW ? with the ef- 
 ficacy of the roindc and the will. Mat-22.1i. and the 
 learned fcribe, Mark. 12,31. addeth a fit word *fo<r*% 
 _ M 4 ______ w frk 
 
 DHpleupr&mium dnget 
 
 llluji. 
 
 tf/W dfhanduwfupra t 
 leDee. 
 
i6$ 
 
 Of the Tefsion ofLoVe. 
 
 Part.2» 
 
 A collation betwixt the 
 innocent, and old d* 
 dam* 
 
 Duplex 4mv> inttnffo»i> 
 et dppret$*ti>*s* 
 
 A Collation bnwixt 
 th« innocent., and re* 
 ncwcd Ad4*t* 
 
 with his whole underftanding. By which divcrfity of 
 words God letsusfce, that man when he was created, 
 loved God unfainedlv, and that all the Fountaines ©r 
 Springs within his foulc praifed him, P/2/,87. f. 
 
 The fit 'fi Adam loved 'God with all his heart; but fince 
 the fall he loves God divifo corde, Hofi i o. 2 . and hec loves 
 forae thing better thanGod,contrary t© God,and cquall 
 with God. The Church ofRome makes a double per- 
 fection,/?^/^/* vu^ et perfeffupatrUfir perfetfio finis ft 
 perfetlio trdinu-jhty (ay there is TiOtperfeftio patriae found 
 here j but per fefftone vU\ wee may love God with all our 
 heart, this way (fay they. ) But this is fa!fe, for when we 
 have done all things 3 we muft call our fdves unprofitable 
 lervaots, £/»£. 17.10. 
 
 Wee are to love God more than the creatnres, yet it 
 falleth out often, rJhat wee love the creatures intenjive, 
 more than God- but the child of God levesnot the crea- 
 tures more apprettitive. A man may more lament the 
 death of his fonne, than the want of (pirituall grace 5 ancr 
 yet in his eftimation and deliberation, bee will be more 
 lorry for the want of Gods grace, than forthe want of 
 his fonne. 
 
 The firjl Adam loved God with fill his heart, both in 
 quantity and quality ^bmthc renewed Adam is metered 
 by the foundaeflfc of the heart, feter being asked of the 
 rceafure of his love^ /ok 2 1. 1 5 ♦ LcvcH thon mec moreth&n 
 tbefe rheanfwered encly concerning the tratk. For be- 
 ing asked of the quantity, he anfwereci o«eiy of the qua- 
 lity, Lord thou knorvefi Ihveihce^ iris thecv 
 delights in, and not the quantity. Hznce ir is, when the 
 Scriptures fpeakc of perfection, it is to bee undcrftood 
 of Gnceritie: in ©ne place they arefaide, to he of* per/ed 
 bt**t\ and in another , of an upright heart* 1 Ckros. 1 2. 
 33.58. 
 
 The Uve which the renewed man bearesto G©d now, 
 
 is 
 
Part, t. 
 
 Ofthepafsion ofLo^e. 
 
 i#9 
 
 isbuta ftmll raeafure of love, in refpeci of that which j Acoiution betwixt tfo 
 
 wefliail have to God in the lifctocome: inthe life to j «»»•* and glorified^ 
 
 come, our bofc and faith (hdceafe^iCer. 13, Our faith | 
 
 and hope ceafing,our love rauft be doubled; for as when 
 
 we (hut one of our eyes 3 the fight rnuft be doubled in 
 
 the other eye 9 vUgsminxt* fortitr ; fo when faith and 
 
 hofe (ball be fhut up, out love fliall bee doubled ; Cum 
 
 venerit qn$d perfeftutn eft , alolebitur quod imferfeftum 
 
 eft, 1 dr. 13. It is true, Gratia ferficit Naturam, 
 
 Grace perfits Nature; and fo doth Glory , quoad eljen- 
 
 thm y as touching thceflfencc$yWwifjwf quixdimper- 
 fefthnes-jt takes away all iraperfe&ions. Faith and Hops 
 are but imperfeftions in the foule.comparing then) with 
 theeftate in the life to come, they (ball bccaboliflied 
 then, and oncly love fliall remained Cor, 138. 
 
 Man by naturall difcourfe,fincc the Fall^may take up, Prop. 
 
 that God is ro be beloved above all things, although he 
 cannot love fciru above all things. 
 
 That which all men commend in the fecoad roome, lllnfl. 
 
 is better than that which many commend in the farft 
 roome. When the battaile was fought at TbermopyU 
 againft X?rxes King of Perjltjfh had beene demanded 
 of the Captaines fevera'ly , who was the chiefe caufe of 
 the viciorie, this Captaine would have faid it was hee : 
 and this Captaine would have fayditwas hee: then 
 ifyeehad asked thera ail in the Tecond place , who 
 fought next bcP.|cothera,ail of thetn would havcauiwc* 
 tcd^Themifidcles^zhctfotc he wooo thefu Id So^aske me 
 feverally in their nrft cogitations j why man ihould love 
 Godrfome will anfwcfejbecatifc he is good to them; o- 
 thers,becaufe he beftowes honours upon them ^ and fo 
 their love is refoived into worldly rcfpeds,and not 1 sfu 
 God.Ba? (hew them the ioftabilitieof rkhes.the vaoirie 
 ofHonour,& fuch liU t thenallofthem, latheir fccond 
 cogitations 3 will be forced to graunt, that God is to bee 
 Moved for himfelfe. The 
 
170 
 
 Ofthefafsion of Love . 
 
 The Notts to know the love of God, fine 
 the Fall. 
 
 The roarkesto know whether we love God, are, 
 Fir&, -Love makes one foule t© live as it were in two 
 bodies, Nam anim* imgis eftniiamat^ qutm vbi an\m&i* z 
 1 he foule is more where it loves, than where it Ammatis % 
 This made the Apo{UetGlay,<j4/.2.2o. 1 'live not , but 
 Cbrifllivesinme. 
 
 The fecoDd note is* thatthofc who/01^ dearely, re- 
 ioyce together and are grcived together. Homer dekri* 
 bing Agamemmns affli&ion, when he was forced to fa* 
 crifice his daughter Iphygentijno. reprefems al his friends 
 accompanying him um© the facrificc, with a meurnefull 
 countenance : and at Rome> when any man was called in 
 queftion, all his friends mourned with him. Therefore 
 it was, that good Vruh would sot take reft upon his 
 bed , rvhex the Arke of the Lord, was in the fields. a. 
 
 The third note is, that thefe who love, would wifli to 
 bee changed and transformed one into another, but be- 
 caufe this transformation cannot be without their de- 
 ftru&ion,thcydefireitasneeteasthey can. But eur con- 
 jun&ion with God in Chrift is more neere, without the 
 deftru&ioa of our perfons, lob, 17.2 3 / /* them^nd they 
 in w^and therefore we fliould love this coniun&ion,and 
 moft earneftly wifti for it. 
 
 The fourth note is, that the man which Uvetbano- 
 thcr,ncr©ne!y/p'ZY.f himfelfe, but alfo his image or pic- 
 ture, and not onely his real 1 forme, bur alfo his imagina- 
 ry : they love them that are allyed^or arf 3 in kin to them , 
 or like them in manners. So, hec who loveth God v hee 
 loves bis children alio who arc like him, and alfo their 
 fpirituall kinredand affinity. 
 
 The 
 
Oftbepa/sion ofLoVe. 
 
 171 
 
 The fife note of the Uve of God is 5 that thofe who 
 love converfe togithcr,and arc as littlcabfcnt fromother 
 as can bee, they have the fame delights and diftafts. The 
 prefence of the party bel$ved filles the heart of the lover 
 with contentment. So the children of God^their whole 
 delight is to vralke with God as Enoch did, Gen. 5. to bee 
 ftill in his prcfence: and if hee withdraw himfelfe but a 
 little from thcm,they long wonderfully for his prcfence 
 againe. 
 
 The fixtnoteis, heethat loveth tranfports himfelfe 
 often to the place where hee was accuftomed to fee his 
 friend, hce delights in reading of his letters, and in han- 
 dling the gages and monuments he hath left behind 
 him.So thechild of God to tcftifie \i\%loveto God 3 tran£ 
 ports himfelfe often to the place where hee mayfindc 
 God in his fan&uary ,amongft his Saints j he delights in 
 reading of his letters, ( the Scriptures : ) he delights in 
 eating and taftingthefc holy monuments and pledges(his 
 Sacraments. ) which the Lord hath left behind him, as 
 tokens of his hve untill hee come againe. 
 
 The fea venth note is,when there is any thing,that may 
 feeme to preferve the memory ollove more lively in our 
 foules , wee embrace the invention here; wherein Arte. 
 m/JiaQuzeueoi Car/4, fhewedan a3 ofwonderfullpaf* 
 lion , towards her husband M*'<folu* * for death having l 
 takenhimaway T (he not knowing how to pull rhc thorns ] 
 of forrow out of her foule, caufed his body to be reduced 
 to afhes, and mingled them in her drinke, meaning to 
 make her body a living tombe, wherein the relikesof 
 her husband might reft, from whom (he could not en- 
 dure to live feparated. Thechild of God hath a com- 
 fortable and true coniun&ion with Chrift, eating his 
 tiefhanddrinkioghisbloocl, and thefe two can never 
 be leparate againe. 
 
i7* 
 
 Ofthepafsion ofLoye 
 
 Part, %. 
 
 (Prop. 
 Vluft. 
 
 Of Adams love U his neig%h$nr* 
 
 As Ad&m Uved God wkh ail his heart, To he kveA his 
 neighbour as himfelfe. 
 
 He A>wa[ his owne foule better than his neighbours 
 (bu'c 3 hezhvtdhis owne body better than his neigh* 
 boms body $ but hee /ma his neighbours foule better 
 than his owne body. We are to love our neighbours as 
 our felves, wcearetopreferrethcfafetieoftkefoulcte 
 thefafetieof chs body, therefore ©ur foule is called., 
 m darling) Tfxlm, 22, 15. which is cnoft to be be- 
 loved. 
 
 We may cot follow the ?hifttUm then, who pre- 
 fcribe foretimes phifickc to their patients to be drunke, 
 that they may recover their health. Navarrw holds that 
 it is not a fifinc in thepatient, that hee drinke till hce bee 
 drunke for the recovery of his health. 
 
 Although we are to preferre the fafctie of the fou!c 3 
 to the fatety of the body; yet we are nor for the good of 
 the foule to difmember the body, as Grigen did- .naif. 
 interpreting thefe words, M*th. 19. lAanjdre made 
 Ennucbes for the Kingdeme of Ged, takieg them lit- 
 erally , when they are to bee undcrftood raetapheri- 
 caily. 
 
 As we are net to difmember the body for the good of 
 b aJejfi) we are not to whip the body for the good of 
 the foule. A man cannot make a free choyee of that 
 which is evill in it fclfc v as the M*r*ltji$ prove againft 
 the Snakes $ whodidchufe povertie 5 although they 
 knew k to bee evill in it (elfe; but for a man to whip 
 bimfelfe-icis evillin itfclfc^for ia this hee ufurps the 
 magiftrates authoritie. 
 
 The caagiftrates authoritie ftands in thefe foure 
 
 things s to kill the body;to mutilate the body fix. 2 1 .14. 
 
 _ *J' 
 
 Corjfeqnence 1 < 
 
 C4p,zz*Num*l9+ 
 
 Con/eq. 2. 
 
 Confeq. |. 
 
 art. i. 
 
Of thepaJsto?t of L<rve. 
 
 Bye for eye ^ and tooth for toothy to whip the body ,2>ott. 2 5. 
 3.andtoimprifonthcbody,Z-<?^//.24.i2.i/i?//ig*//^^. 
 dy takes away the life it felfe* cutting a member of the bo- 
 dy takes away theperfc&ionofthe body; whippingof 
 the body takes away the delight and reft of the bo- 
 dy ; imprifomng of the body takes away the liberty cf 
 it. Now as we may not kill our felfr, cut a mem- 
 ber from our felfe, imprifon our felfc, (for all thefe 
 belong to the magiftrate) fo neither are wee to whip 
 our felves.. 
 
 Againe, it is notlawfull for a man to weaken h is body 
 by fafting. 1 Tim. 5, 3 3. it was not lawfull for Timothy 
 to drinke water for the weakning of his body ^therefore 
 it is farre ieffe lawfull for a man to whip his body. We 
 read of Baa/s Priefts who cut their flefh, 2 King. 18.28. 
 but never of the Priefts of the Lord, Deut,\^. We have 
 a warrant moderately to fall fomctimes, that the body 
 may bee more fubieft to the fou le, 1 Cer.9.27. Ichafiice 
 my body, And bring tt under fub)t8 ion. So 5 Co/off. 3 . 5 .mor- 
 t/fie your member* - y but never to whip it. Wee arc not to 
 exceed ourftreogth or to difable our felves, for Gods 
 fervice ; for God doth not defire the hurt of his creature 
 who is about his fervice $ hce will rather forbearc fome 
 pan of his fervice, than anoxe oranaflefhall wantne. 
 ceflary fecd^much lefie will hee have a man to indanger 
 himfelfe, though it be in his fervice. 
 
 We are to prefcrre our ownc temporary life to our 
 neighbours. 
 
 If our neighbour bee of equall degree with us, then 
 wee fhould prefcrre our owne life to his lite, or if hee be 
 our inferiour,wee fhould likewife preferre our owne life 
 to his. But if he bee our Soveraigne,we are more bound 
 to fave his life than our owne $ as forthefafetyofthe 
 Princes life, therfubjeft is to give his life, 2 Sam^p.qj, 
 fofo* thefafetieof the comaaon wealth. 
 
 A 
 
i74 
 
 Oj the fafion of Lew. 
 
 S 
 
 Confer 
 
 <Prop. 
 
 Jdquafuor in fefWmnt 
 temptrartarfrtipter meeef 
 fit Atem,p opt er faff tciens. 
 ttat^^rojfter^tt'tta tem y 
 et propter [uferfi.tit diem. 
 
 A man m -y hazard his life for the fafety of another mans 
 life ^ who is in priftn, perrill of death, AUgii enim bo 
 mmproximipraferendum miner i proprio^ fed nontqutitj 
 wee a«e to preferrc the greater good of our neighbour, 
 to our owne good that is leffe 5 but not where there is e- 
 qual!. When my neighbour isjn a certaine danger 
 of death , and I but in a hazard ; it is a greater 
 good to fave my neighbours life, than not to hazard my 
 owne. 
 
 Wee a r e bound more to faveour owne lives, than 
 the lives of our equals : therefore that friendfhip which 
 is fd much com friended by the heathen betwixt Peltdes 
 and Oreftes, the one giving his life for the other, was 
 not lawfull. vSo, ot chat betwixt Damon and Pythias , 
 when the one would have given his life for the other. 
 
 As we are toprefcrre our owne life toour neighbours 
 life-fo wee are to preferre our felves in temporary things 
 belonging to this life,to our neighbour. 
 
 Temporary things fervc either for our wcefsity^ or 
 for our utility, or for our (ufftciency^ or for our fttpet fixi- 
 ty. For necefiity^ things fer ve for the maintenance of our 
 life . utility , for our vocation 5 fuffickncie , for 
 our delegation $ fupcrfluity, for wantonneffe and ex- 
 cefTe. 
 
 In wifhing temporary things, wee fhould put our 
 felves in the fir ft degre, and our neighbour in the fecond; 
 that which is out of fuperflniry, I fhould wiih for his fuf- 
 ficiency ;and out of my lufficiency, I defire his utility >to 
 further him in his calling ^ and out of my utility, I 
 fhould further him in hisneceflity, to prcferve his life: 
 that is, with things neceffary to my calling I ought to re- 
 lieve his life. But men now will not give of their fuper- 
 fluity , toentertaine their neighbours nect ffity and life; 
 asAfobal would not give to D*vid 1. Sum. 25. 10. And 
 the rich flmton to Lazarus^ Luk.i6.out of their fupcrtiui- 
 ty, to fupply their ncceflity . Qjjtft. 
 
OJ the pajsion of Love. 
 
 '75 
 
 Q^'-Jt* Art vree bjund to love all all our neighbours 
 alike? 
 
 Jnfwi Stmeanfaerthat we are bound to loue them 
 all alike, affettu,(ed mn efeffu > we are bound fay they, 
 to love all alike in our internal! affe£Hon, but we are not 
 bound to helpe all alike ; for wee are more bound to 
 thefe who are neerefl to us 5 ar.d to helpc them moft wich 
 our goods. 
 
 But Aquinas fhew'th this to be falfe, and fets downe 
 this as a true pofition , that fortie of our neighbours are 
 more to bee loved than others, tumaffeilu, tumeffettt*. 
 His reafon is, becaufethc hatred of fome of our neigh- 
 boirs,isa greater hatted , than the hatred of other of 
 our neighbours ♦ therefore wee are more bound by the 
 rule o j charity, to love fome of our neighbours {qttoidaf- 
 fettum internum^ inourimernallaffe<3ion) than other: 
 as well as weeare bound more to helpe them extcrno 
 effects This is cleare by the rule of contraries. The 
 antecedent is proved, He that cur fit b his father or mother 
 fiall die the de&th^ Levit. 20. But the Law appoints no 
 fuch death to him who curfeth another of his neigh- 
 bours • therefore it muft be a greater finnetocurfe 
 their Parents than other of their neighbours , or to wifh 
 them cvill. Therefore wee are more bound to love them 
 inouraffe&ion, as wee arc more bound -to helpe them 
 than others. 
 
 J2*eft. Whether are wee bound to love thofe more, 
 in whom wee fee more grace although they be ftraogers 
 to us 1 than thofe of our kindred, in whom we fee not fo 
 great meafure of grace, 
 
 Anf». Wee are to love thofe moft, in whom we fee 
 nooft grace obieBive^n is,in refpedt of the bkfledncfle 
 thatisdefired,becaufe they are necrer ioyned to us in 
 God. A Centre, out of which iflueth many Lines ; the 
 further they are extended from the Centre, they are the 
 
 further 
 
 Am** efl tum fnafeau. 
 tummefeamt 
 
 Amor dieaivnt (f up* 
 
i 7 6 
 
 OftheTafion ofLwe. 
 
 Duple* rdti$ 4morU i eh 
 jeftij & anginit. 
 
 Jri/M*$.tthic. 
 
 further dif- united amongft them feluesj and the neerer 
 that they draw to the Cemrc,they are the necrcr vnired. 
 So,thofe who are neereft to God, fhould be neercft to 
 us, and wefliouid wifh to them thegrcateft meafureof 
 happineffe. 
 
 But thofc who areneareB to usiatheflefh, and in 
 the Lerd, ?hiL 2 . 2 1 . fhould be more deare to us appre- 
 f/'^/^andinoureftimaticn, although they have not 
 fiich meaiure of grace. And fo Cfarift loved l$hn better 
 than the reft of his Difciples,/^. 13.23. becaufe hee was 
 both his coufin german, and had m&rc|race in him :bwr 
 he wiflied not a greater meafure of glory to him than to 
 Paule^ obieftivc • For be that doth meft his will, are his bro- 
 therAndftfler^Mnth, 12. 50. 
 
 So that we come under a threefold confiderationof 
 Chrifthere; for heeisconfidercd as God ; as Media- 
 tor God and manj& as man: Chrift, as God, loved not 
 /^better than the reft$ Chrift, as Mediator ,loved him 
 not better; but Chrift, as man, loved him better than 
 the reft. 
 
 Wee are more bound to love our Parents, than any o- 
 therof our neighbours, both in temporal! andfpirituall 
 things. \ Tim.5.4 if* Widen have children Jet them Itdrne 
 to re^me their Parents: in the Syriacke it is, rependcrc 
 ftnm fAftnubut. A man divideth his goods into three 
 parts : fir ft, fa much hefpendsupon himfelfe, his wife, 
 and fcrvams .- fecondly, fo much hee gives to the poore: 
 thirdly, fo much he lends to his children, looking for in- 
 tereft backc againe. Againe wee are more bound to 
 them, than thofe of whom wee have received greateft 
 benefits$yea,than him that hath dilivcred us from death: 
 Dijs & parent whs non peffunt reddi 4qu*lia. This is 
 drravutfyw, as the young Storkes uphold the old when 
 they arc flying. Hence conies -^t *r$\&?ytu<;that is,as the 
 fathers have fuftained the children, fo fhould the chil- 
 dren the f atfacrsagaine. - The 
 
OfthefafsionofLoroe. * 
 
 177 
 
 The Hebre wes fay , What is the honor that the children 
 owe unto their Parents t They owe to them mainte- 
 nance, aud reverence; they (bouldgive themmeate 3 
 drinke,andcloathing ; they fhould lcade them in, and 
 leadc thera out. And they adde further, wee reade, Ho- 
 nour the Lor & with thy fttbjlatsct, and, Honour th? father 
 and mother : thou art to honor God with thy fub 
 ftance, if thou have any fubftance; but thou art to ho- 
 nour thy parents, whether thou have any fubftance, or 
 not 5 for if thou have not 3 thou art bound to begge for 
 thy parents : So faith R % Salomon ^ in his Gloffeupon 
 W/,10,3, 
 
 Wee are to love our Parents more t&an our Children, Arif.iib^Ethie. 
 in giving them honor ; for they are neerer to us than our 
 Children, being the inftruments of our being. 
 
 Wee aretofuccourour Parents, in cafe of extreme 
 neceflity, rather than our Children; f ilium fubvenirc pa- 
 rent* proprio^ honeflim ejl quamfibi ipji$ It is a more honefi 
 thing to helpe the Tarent, than a mans /e/fe 5 and there is 
 a greater coniun&ion betwixt the father and the fonne 
 inefieabfoluto, than betwixt us and our children : and 
 therefore in that cafe of neceffity, he is more bound to 
 helpe his father than his child. 
 
 Where there is not fcich a cafe of extreme neceffi y, 
 bee is more bound to helpe his Child than his Parent; 
 The Children lay not up for the Parents , but the Parents for 
 the children^ 1. Cor. 12.14, And the reafon is, becaufe 
 the father is ioyned with the fennels the caufe with the 
 effecft 5 Sedcaufa influit ineffeUum^ The caufe mtfasin 
 the ejfeftt fo /hould the Parent communicate with his 
 child. 
 
 Secondly, the father is ioyned with the Tonne as with 
 a part of himfelfe, and comming from hi«nfelfe$ which 
 canned be faid oft he child to the father. 
 
 Thir ly, the love of the father towards the child is 
 N elder. 
 
i 7 8 
 
 Of the Tefsion ofLoVe. 
 
 Part. 2. 
 
 Prop* 
 
 How a man is to pre- 
 ferre himfelfc to his 
 neighbour intemporall 
 things. 
 
 Triplex neeeJJ'itaiygri- 
 visy no* gravis, et ex- 
 treme 
 
 elder, and continu eth longer $ for the fathers love their 
 children even from their Cradle : but the children love 
 not their fathers, till they bee come to the yeeres of dif- 
 cretion^for the more old that love is, the more pcrfed 
 it is. 
 
 Wee are more bound to love our father than our mo- 
 ther: wee arc more bound to love our wives than cur 
 parents , becaufe the man and the wifeare one flefh ; and, 
 a man /hould leave hii father and mother , And cleave to his 
 wife, M*tb t ig. For reverence and honour, hee is more 
 . to honour his parents than his wife, but otherwife he is 
 to fupply her wants in temporary things before his fa- 
 thers. 
 
 As we are to prefcrre our owne temporary life to our 
 neighbours life,fo alfo wee are to preferre our owae fpi- 
 rituall life to the life of ou r fuperiors or equals. 
 
 Our temporary life fhould not befodcaretous as his 
 fpirituail life s and wee ought to imitate Cbrift, who 
 gave his life for the fpirituail life of his children,! loh. 
 
 Suefi. But what is the fpirituail neceflity of our neigh- 
 bour 5 for the which we arc bound to give our temporary 
 life? 
 
 Anfw. There is a threefold xecefsity : firft, that which 
 is not an urgent nectfsitj : fecondly, that which is an ur- 
 gent necefsity : Thirdly, that which is an extreme nceefti- 
 tie. 
 
 Firft, when the nccefifity is not great, and when my 
 neighbour can provide for his fpirituail life, without the 
 hazard of my temporary life, in this cafe I am not bound 
 to give my temporary life for his fpirituail life. 
 
 Secondly, if the r;eceffity be fuch, that he cannot 
 without great difficulty fave his fpirituail life, in this cafe 
 I ought to hazard my temporary life for his fpiritual life. 
 
 Thirdly, if his fpirituail life be in extreme neceflity; 
 
 for 
 
Part. 2. 
 
 Of the Pafsion of Lowe. 
 
 179 
 
 for then I am to lay downe my temporary life for him. 
 
 Here we fee that paftors who are the fhephcards of the 
 foules of the people, are bound to watch over their peo- 
 ple committed to their charge, and with lofTe of their 
 owne lives to fuccour them in their abfolutc extremity, 
 loh. 1 o. 1 1 . jhcgcodfhepheard giveth his Ujef$r the (heept s 
 but the kir eling fleet h. 
 
 Wee are not to give our temporary life for the fpirr 
 tuall life of our neighbour, but in cafe of extreme necef- 
 fity, therefore that cafe which Navarrus propounds in 
 his cafes of popifheonfeience, is not to be allowed. If 
 a Chriftianfhould have a child borne to him amongft 
 the Pagans, and the child were neere death 5 wkether or 
 no were a Preacher bound to baptize that child althogh 
 heeknew certainely that the Pagans would kill himftV*- 
 varrus hddes, that this child being in a fpiricuall immi- 
 nent danger of cternall death for want of baptifme,the 
 Preacher is bound to baptize him, although he knew it 
 fbouldcoft him hfs life. 
 But there is no fuch neceffity of baptifme,that the want 
 of it can bring eternall death to the child 5 but onely the 
 contempt of it 5 therefore this cafe of neceffity is but an 
 imaginary neceffity, and if a man in this cafe would ha- 
 zard himfefe, he were guilty of hisowne death. 
 
 Although we are to pre ferre our owne falvation to the 
 falvation of others, yet we may defire the deferring of it 
 for a while for the good of others. 
 
 Phi/. i s a,j,2 4.// isgoedfor mee to be diffolvedj^ut better 
 for you that I remaineim this bodyjx. was for this caufe that 
 Bzekias defired to live, that hee might goeaptothe 
 houfe of the Lord, and fee Gods glory let up there, and 
 the peoples falvation fet forward, Efay$%* ioM^rtinm 
 faid , Si ddhuc Deminefampopuh tuo neccJJ&riu* m» recufo 
 Uborem : if I can befieaddlejet Lord to thy people, I refnfe 
 **tto uudergoe Any trave/I amopgft them. 
 
 N 2 Although 
 
 Cepfeqnence 
 
 Confetti'. 
 
 1. 
 
 How we arc to preferrc 
 our neighbour to our 
 felues in fpirituall 
 things. 
 
 urn. 
 
fi[ 80 
 
 Oftht Taftion of Love* 
 
 Miquidamaw ohietth 
 ve>etapprai4tive: 
 
 A Collation betwixt 
 
 the innoceatifirft.and 
 old Mam, 
 
 Although it be lawfull for us to defire the deferring of 
 our happiaeffe for a time,for the good of others: yet it is 
 not lawful! for a man to defire the perpetual! delay of his 
 bleflednefle for the good of others. 
 
 0b)c8. But Pauls wifh?d,that he might be An&thtmA 
 for the people of God, Rm. 9. 3. and fc tAofes wifhed 
 that hee might bee rafed out of the Booke of life for rhe 
 Icwes,2 Exod. 32.32. 
 
 Anfw. It was for Gods glory that they wifhed this, 
 and not fimply for the Iewes 3 becaufe Gods glory was 
 manifeftedin them. 
 
 In the fpirituall things which a man is bound to defire 
 for himfelfeaUd his neighbour, he is more bound to de- 
 fire his owncfdlvmon y appmtatfvc^ as if it were veccf- 
 farie either for mec or Refer to perifh, I had rather Peter 
 peri(hed:butthtfe who are more holier than I am and 
 have greater graces,thcy are more to be beloved *b\e&i- 
 <ve y in refpeft of the good that is defired, and I am more 
 bound to fecke a higher degree of glory to him, than to 
 my felfe - and herein I follow the will of God,becaafe I 
 fbould bee content of that meafure that he hath beftow- 
 ed vpoo me. 
 
 Wee are to preferre our owne falvation to the falvati- 
 on of others therefore it is not lawfull to commit a finne 5 
 for the fafety of our neighbour. Math. 1 SJVhat avai/eth 
 it a man to get the whole word, and hee loefe his owmfovle ? 
 finneisthe lofTeofthefouIe. 
 
 Man before his fall Wa? his neighbour as him felfe: 
 butthe unregeneratc now, they think kislove fufficient 
 if they hate nor their neighbour. Others ( as the Pbtrifes) 
 thinke that their *W* is fufficient, if they thinke well to 
 their friend,and hate their enemies, There is a third fort 
 who will have compaflbn upon their enemies if they 
 fnbmit themfel ves to them, but this may be found in ge- 
 nerous beafts D as in the Lyon. 
 
 The 
 
OftheTafsion of Lowe* 
 
 Ibl 
 
 The regenerate man loves his neighbour as himfeife; 
 net onely him who is his next neighbour called vicintu^ 
 or his doore neighbour, or him who is neere in friend- 
 ship or blood to him : but him who is neere in nature to 
 him, being bis owne flefti : therefore the Apoftle ex- 
 pounding thefe words, Luk^o, 27, Thou (halt love thy 
 neighbour ^expounds thy neighbour, rh h^^Rom^iyS.a- 
 ny other mm. 
 
 But the love of the unregenerate, extends not it fclfc 
 fofarre, for he loves his friend, and hates his enemy: 
 but Chrift extends this love of our neighbour to our ene- 
 mies alfo,M^. 544-& the Lawexpounds ic fo likewife.- 
 for in Exo. 2 3,4. it is faid Thou (hilt love thine enemy*, but 
 Deut t 2i. 1. the fame law being repeated calks hiro, thy 
 brother: now neighbour and brother in the Scripture are 
 ufed in one fenfe 5 and ids to be marked, that when the 
 two Hebrews ft rove together, M*fts ealleththem bre~ 
 thren^Aci. 7. 2 5. Tee are brethren^ why doeyouflrive} So 
 that our enemies are our brethren, as Chrift fteweth in 
 the parable of the Samaritane, Luk^ 10. 
 Jlueft. How are wee to love our enemies? 
 Anfw. Our enemies areconfidered. Firft, as our pri- 
 vate enemies j or as Gods enemies , and to his Ghurch. 
 Secondly, wee muft diftinguifli betwixt our owne pri- 
 vate caufe, and Gods caufe. Thirdly, wee muft diftin- 
 guifli betwixt the perfonsof evill men,and thea£Hons of 
 evill men. 
 
 Wee are to love our enemies, although they have 
 wronged us,and fliould love their perf@ns:we are to pray 
 againft their finnes,but not their perfons,2.S**0, 15^. 3 1. 
 -4$.4.2£.Wee are bound to wifh to our private enemies, 
 things temporary, unlefTe thefe things bec hurtfall to 
 them j but if they be enemies to the Church 3 wee arc not 
 to fupply their warns, unleffe wee hope by thefe meanes 
 to draw them to the Church? 
 
 N 3 
 
 But 
 
 A Collation betvyixt 
 the old and re-;, 
 ncvved^4w 4 ' 
 
iSi 
 
 Of the fefsion ofLoVe. 
 
 Part. 2. 
 
 OMtttarnArnorhvel 
 eft formate, wl mate- 
 rials. 
 
 Vn9 buhitu charitat'is 
 dUigin»y.iideum (S? 
 froxzmum licet attu 
 diftingmnter. 
 
 But if the perfons fiane unto death. 1/^.5. i9,then wc 
 are to pray, aotonely againft their a&ions, butalfoa- 
 gainftxheir pcrfons 5 andbecaufefewhavethefpiritt© 
 difcerne thefe> wee fhould apply thefc imprecations 
 ufedinthePfalmes, againft the enemies of the Church 
 in generall. 
 
 Queft. Whether is the foveot Cod and efour neigh- 
 bour, one fort of Uve or net? „ 
 
 Anfit. Ic is one fort of love • theformall cbie&of 
 our love in this life is God, becaufe all things are re- 
 duced to God by love 5 themateriallobje&of ourlove 
 is our neighbour, here they are not two forts, but one 
 love 1 and as there hbwtvmM ftiritud et varia, don* % one 
 Spirit and diversity of gifts < 1 CorAi\ fo there are duofr<t- 
 ceftd et vhhs Amor $ two precepts and one love. 
 
 The remedies to curejinfultlovefince the fall. 
 
 That wee may cure our finfull Uve y and fet it upon 
 the right objc$: 
 
 Firft, wee rauft turncour fenfes, that they be not 
 inccntivum et [omentum amorufcrverji . that is, that our 
 fenfes be not the provokers and nourifhraent of perverfe 
 love. It is memorable which ^«/?/^raarkcs,thatthe 
 two firft corrupt loves began at the eye. Firft, the love 
 of Eva beholding the forbidden fruite, which brought 
 defirudion to the foulcs of men. Secondly when the 
 SonnesofGodjfawthc daughters of men to befaire, 
 they went in to them. Gen. 6. 1- this finnc brought on 
 thcdcluge ; it had beene a profitable leflfcn then for 
 them, If they hdd made a covenant with their eye /, Job* 
 
 • I- 
 
 Secondly, it is a profitable hclpe, to draw our affecti- 
 ons from things beloved, to co'nfider ferioufly, what ar- 
 guments wee may draw from the things which we /**/<?, 
 
 that 
 
 !' 3 
 
Part. 2. 
 
 Of the Pafsion of Hatred 
 
 ■ 8, 
 
 that wee may alienate ©ur minds from them ; and wee 
 fhall finde more hurt by the things we fet our love upon, 
 than wee can finde plcafurc in then ^ If David when hee 
 look't upon Bcthfdbe with an adulterous eye,had remem- 
 bred what fearefull confequence would have followed.' 
 as the torment ofccnfcience, the defiling of his daugh- 
 ter Tdmar, and of his concubines, and) that the /word 
 jhould never depart from bii houfe^iSam.\t.\i % and a 
 thoufand fuch inconveniences, hee would have faide, 
 this will bee a deare bought finne. 
 
 Thirdly, confider the hurts which this perverfelove 
 breeds. He who loves finne hates his ownefiule^ Pfal, 1 0.5 . 
 
 Fourthly, let thy minde be bufied upon lawfull ob- 
 je6h,and iJlcneflfc would bee eichued, it was idlesefTe 
 which brought the Sodomites to their fin, Qvi ctio vacant 
 in remnegotiofifsimam incidunt $ thefewho are given to 
 idleneffe fall into many troublefome bufineffe. 
 
 Cha?,VII, 
 
 OfHatred. 
 
 HAtred is a turning of the concupifcii4e appetite from 
 that which is evilly or efteemedeviS. 
 
 Maninhisfirftcftate loved God with all his heart: 
 but fince the fall,hee is become, a hater ofGod^Rom.i .50, 
 aad of his neighbour, 1 leh.z.^zad of himfelfe, Pfal.io. 
 5.H0W can God (who is abfolutely good) be batea, (e- 
 ing there is no evillin him ? 
 
 Anfa. God cannot bee direfily the objedi of our ha* 
 tredx hnum in vniver/ali y cat\nQt be hated 5 God is both 
 truth and goodnefle -therefore he cannot be hated. The 
 underftanding lookes to truth, and the will to good- 
 aefle 5 God is both truth and goodnefle 5 therefore hee 
 N 4 . cannot 
 
 Odium eft qui voluntas 
 
 rcfilit ab obktto dif- 
 
 convementi> vet ut dif- 
 
 convenienti, 
 
 A collation betwixttfce 
 
 inneccnr,and old A* 
 
 dam. 
 
i§4 
 
 Of th Tafiion of Hatred. 
 
 iabolu? trfa a mi fit in 
 bft^deleffationcm in 
 Ichritudine'Dei: ado- 
 tionem mate ft at U: #r" 
 ittationem exemplar is 
 nitatis> 
 
 triftMhicAc.6. 
 
 cannot bee hated in himfelfe,but in fome particular re- 
 fpeftj as men hare him,becaufe hee infliaeth the evill of 
 punifament upon them, or becaufe he comnundeth the 
 fomething .which they thirke hard to doqas reftraining 
 them in their pleafureorprofite. 
 
 So the wicked they hate not the word as the word,but 
 as it croffeth their leawde appetites, and curbs their de- 
 fires.G*/.^ 6. Am I become your tmmie becaufe Itellyouthe 
 truth} The lh'ecpe hates not the Wolfe, as it is a living 
 creature • for then it fhould hate the Oxe alfo -, but the 
 Sheepe hates the Wolfe as hurtfull to itjand in this fenfe 
 Men are fa id to be haters of G od . 
 
 Thefcwho behold that infinite good, cannot hate 
 him, but of necefflty love him ; therefore the fin of the 
 divels was,- the turning away of their fight from God, 
 and the reflexion of their under ftanding upon them- 
 felves, admiring their owne fublimity , remembering 
 their fubordination to God^this grieved them,whereby 
 they were drowned with the conceite of their owne 
 pride; w hereupon their delegation jdoratton&imitation 
 of God and goodnefife were interrupted. Solong as they 
 beheld the Majcfty of God,they had deledation in his 
 beauty, adoration of his majcfty, and imiMion of his ex- 
 emplary goodnefTe. 
 
 Qyeft. Whether is the bating of God 5 or the ignorance 
 of God the greater finne ? it may feeme that the bating 
 of God- is the greater finne . Nam cuim eppfitum eji me- 
 lius, if fum eft fetus ^ forthatwhofeoppofiteisbeft, it 
 muft be worfe it felte; but the kve of God is better than 
 the knowledge of 'God : therefore the hating of God is a 
 greater finne, than the ignorance of God. 
 
 Anfw ^hthatredoiGo^mdil^ ignorance oiCod^xt 
 confidered two wayes$ either as hatred includes ignor&ce^ 
 or as they are feverally confidered. As hatred includes ig- 
 norance , then hatred is a greater finne than ignorance; 
 
 becaufe 
 
OfthepaJSion of Hatred. 
 
 bccaufe he that fates God muft be ignorant of him. 
 
 But if we confider them feverally-, then ignorance is 
 to be diftingu ifhed into ignorantiapMA negation^ & i^ 
 ncravtia prav* diftofitionis 5 and this latter ignorance s 
 proceeding from a perverfe difpolition of the Soule 
 which will not know God, as pfaraoh fayd, who u the 
 Lord t fat J fhmld know him, andcbeyhUvoyce, Exod 5. 
 2. muft be a greater finne than hatred, for fuch igno- 
 rance is the caufe of hatred; and in vices the caufe 
 muft beworfethenthe effe#: bwt perverfe ignorance 
 is the caufe of the hatred of God. Therefore this fort 
 of ignorance 9 is a greater finne than the hating of 
 God. 
 
 Wee muft not then underftand the axiome accor- 
 ding to the fir ft fenfehere; for there is no contrarietie 
 betwixt hatred and ignorance^ becaufe the one includes 
 the other. But where they are feverally confidered , 
 then the rule holds inthefe oppofitions which arc op- 
 posite in the fame refpeft 5 as one contrary to another, 
 one contradi&ory to another ^ if white bee the moft 
 bright colour , thenblacke muft be the moft darke co- 
 lour.- here the axiome holds, becaufe there is a direct 
 oppofuion in contrariety of the fame kind. So, good 
 is to be followed, good is not to be followed : this op- 
 pofition holds in contradiction of the fame thing. 
 
 But this rule will not hold betwixt a contiary and 
 a contradiflory joyned together, fecundum graiw 
 perfefitetm; ss 3 /Vz><?isa greater veitue than know- 
 ledge^ therefore not to love is a greater \ict than hatred : 
 this doth not follows for hatred \% a greater vice, than 
 not to love. 
 
 Now, when the batredoi God, and the ignorance of 
 
 God are compared together, with their oppofites love 
 
 and knewltdge^ecundtimevpofitionem & comparative^ love 
 
 and hatred are oppofed ccctrarily 5 bat knowledge and 
 
 ___^ ignorance 
 
 duplex oppofitio, con- 
 ' trarietatis & contra- 
 dicfionkp 
 
1 86 
 
 Ofthefajsm of Hatred . 
 
 Part 2, 
 
 Qua cppomntur priva- 
 tive vet contradifloi'ie 
 ma?:* oppommtur quarn 
 qiu contTcnki fcitt (s* 
 ignorare contraaiftorie 
 opponuntur 3 am*re & , 
 odijfe contmrie. 
 
 A cclUti«n betwixt the 
 
 feconeUndrenusd/x- 
 
 kam. 
 
 'Duplex perfeftio, gra- 
 duum & partium. 
 
 duplex odium, fscun- 
 dum intenfionem exten- 
 fionem* 
 
 igmrmce are eppofed privativcly and contradi&ory. 
 Now there is a greater oppofition betwixt two contras 
 di&ories 5 than betwixt two contraries^ therefore the 
 igmrmce of Gcd muft be a greater finne , than the ba- 
 tredotGod : and here theAxiome holds. Thcmifery 
 of the damned (it is thought ,) cdfofifts not fo much in 
 the want oftkc&iv of God, as the want of the fight of 
 God. 
 
 The Lord Iefus Chrift his hatred was a perfed hatred 
 of finne, bothm parts md degrees . hee hated finne to 
 the full 3 but inienfively and exienfively ; as hee loved 
 God with all his heart, ftrength and might, fohec&*. j 
 r^finne intenfwely to the full with all his ftrength and 
 might, zvidaMbcxtcnfwelji that is , hee hated all forts 
 of tinne with a perfect hatred, and chiefely thofe finnes 
 that were moft oppofite to the glory of God his father, 
 aswas/dW<*//7>. 
 
 But the regenerate , hate finne with the perfection of 
 farts, but not of degrees, PfaL 139. 22. Doe I not hate 
 them mth a perfett hatred who bate thee ? that is onely a 
 perfection in parts, but not in degrees. 
 
 Againe, they hate not finne to the full intenjive 5 for, 
 I the good that they weald doe, ihat they doe mt, Rom .7. 15. 
 ] neither doe they hate finne to the full, extenjive. Da- 
 vid hated Idolatry, but yet not to the full, when hee 
 brought home the Arkeof God from leanmoth in the 
 houie oiAhi»Aidb % and fct it up in the houfe of Obed- 
 Edem, 2 Sam. 2, 10. he tooke away the Pbiliftines 
 golden Myce, ami the Hemorrhoids, iSam> 6.4." but 
 yet he «fet the Arke upon anew cart which he made 
 hiffifelfe(forthemeaof Bethjbcmejb had cut the Phili- 
 flimes,cz.tt,\ Sam. 6.14.) which he ought not to have 
 done 5 for the Arke fhsuld have becne carried upon the 
 Priefh fhoulders.Afow^.y.?. and not upon a cart : here- 
 in hee followed the example of the Philitjms j fo l*nm 
 expounds it. Some 
 
Part. 2, 
 
 Oftbepafsion ef Hatred. 
 
 187 
 
 Soracofthegeod Kings of ludah tookc away the I. 
 dolles 3 but yet the high places were not removed^ iKing^ 
 12.4, the reaf©n of this is^becaufe/aMtfra is a mrke of 
 thepjh,6al.5. 20. And we hare not the vvorkes of 
 tfeeflcflh perfe<5*Iy. 
 
 The hatred of the regenerate is aperfeft hatred in 
 parts againft finne, although not in degrees. But the ha- 
 treat of the wicked is but a faint hated againft idolatry 
 of this or that fort. 
 
 The hatred ofthe wicked is not a perfcii hatred againft 
 idolatry- therefore they labour to reconcile true & falfe 
 rehgion.* fuch werethefeinC^w^, who were both 
 partakers of the cuppe of the Lord , and the cuppe of 
 I Divels, 1 Cor. 10. and thefe who halted betwixt God 
 I and Baal, 1 King. 1 8. 2 1 . So thefe who would agree us 
 and the Church of Rime , making no difference in the 
 fundamentall points of our religion 5 bur, -what com. 
 nmnion can there bee betwixt light and darkfnefic} zCtr. 
 6. 14. 
 
 There were fome who ftudied to reconcile the Stokks 
 and Peripateticki 5 but Cicero fayd , they cannot bee re- 
 co%ci\ed>quunonagitur defnibm^ feddeipfa h ay edit a^ 
 te$ we controvert not with the Church of Rome about 
 land markes, but for the inheritance it felfc 
 
 In Chrift there was a two- fold hatred. Firft, the ha- 
 tred if abomination. Secondly the hatred of enmitie : the 
 hatred of abhomination was when Chrift diftafted ( 
 the evill done againft his Father, himfelfe,or his j 
 members; hating this finne as contrary tahisgood- 
 ncflfe , and as hurtfull to his members. The hatred of 
 enmitie is wfeen Chrift willeth the punifhment of 
 the perfon becaufe of the evill he is defiled with : hee 
 will have a man to bee punifhed as a wicked man* but 
 notasaman. Asby the firft fort he hated the finne, Co 
 by the fecond he hated the fianer. 
 
 But 
 
 A collation bfftwixtthd 
 renued and ©Id AdAm+ 
 
 Confefy 
 
 A collation [betwixt the 
 
 fecond and old Adam* 
 
 'Duplex odium,abomi- 
 n*timU> (? mmiciti*. 
 
iS8 
 
 Of the Pafion of Hatred, 
 
 7)iferant, odium >ira 
 iff invidia. 
 
 iraeftclfca individual 
 odium circa fpeciem. 
 
 But the unregenerate,fometimes doe hate the perfon, 
 but not the finne ;//Mk*£ bad bring foorth his daughter 
 in law Tbamav and burne her, Gen. 38. 24, when he was 
 as guiltie of the finne it felfe ; in this he was not rege- 
 nerate. 
 
 Some againe connive atthe finne, for the perfon- 
 as Eli 5 who bore wkh the finnes of his children becaufe 
 he loved them fo well, 1 Sam .2.25. 
 
 Some againehate the perfon for the good found in 
 them ;as,0<# Mkhaiam>l bate him, 1 King.ii. 8> Some 
 care not, if both thefinne and the perfon perifh toge- 
 ther. Gcbvias willed Davit* to kill him and his enemy 
 together ; fednofifvobamm iliud^ pveat amicus cum ini* 
 mho, we approve not that , let a friend perifh with 
 a foe; butweftiouldfavetheone, and kill the other. 
 Levit, 1 p. 17. Tbenftalt not bate thy bvothev in thy heavt, 
 but veprcove him ; We fhould hate his finne but love the 
 perfon. 
 
 Halved, Angev and Envy, differ; firft, angev is par- 
 ticular, as we are angry with Peter or lohn for fome of- 
 fence they have done us; but halved is generall a- 
 gainft the finne it felfe. 
 
 Secondly, angev may bee cured by procefle of 
 time, but hatved is incureable, for no time can 
 cure it; 
 
 Thirdly, angev hath bounds 5 for if one bee angvy at 
 another, and fee any calamine befall him , which excee- 
 deth the limits ©fa common revenge, he hath pitie up- 
 on his enemy ; but hatved is never Tatisfied. 
 
 Agzine, hatved differeth from envy ; for hatved ari- 
 feth upon the conceit of the wrong done to us or ours, 
 or generally to all mankind; whereas envy hath for 
 theobje&.the felicities or profperities of other men. 
 
 Secondly, hatved is alfo in bruitc beafts; but envy is 
 onely found in man. 
 
 the 
 
Of thepafiion of Hatred. 
 
 189 
 
 The remedies to cure fin full hatred, 
 
 The remedies to cure this finfull hatred arc : firft, 
 confidcr that the man whom thou hateft moft, may bee 
 helpefulltochecagainc. / ofeph once moft hated of his 
 brethren, yetneceffitie mooved them to love him a- 
 gaine. So the Elders of Gitedd who did hare lephteb and 
 expelled him out of his fathers houff, ludg. u.j. but 
 when the time of tribulation came, he became their 
 beloved head and Captaine. 
 
 Secondly, if we would male good ufe ®{ our hatred, 
 we mud employ itagainft vice, and againft thele ob- 
 jects, the love and purfuite whereof may pollute the 
 heart , and blemifh the image of God which (hineth in 
 ourfbules. 
 
 Thirdly, if wefhould cure hatred,wc mutt reprefenj 
 the miferies which doe commonly sccompany the pur. 
 furies ofenvy; wee mult fct before our eyes the ftip- 
 wracke of fo many famous perfons, that have loft them- 
 felves upon this ftelfe , and wee muft reprefent toour 
 fclves the croffes s paines , and torments which this 
 wretched paffion doth caufe. 
 
 Chap. VI. 
 
 OfDefire, 
 
 ^Efirc^isafafsionvphicbwe have to aft dive t& a good 
 thing which we enjoy not ^ that wee imagine is fitting 
 
 D 
 
 form 
 
 Defire differeth from leve zrs&pkafure . it differeth 
 from U%e 9 for true is the firft fefston which wee 
 have of any good thing, without refpeft whether 
 
 it 
 
 Defidtrium eft volun- 
 tarily ajftffM, ut res 
 que Una exlflintatur^ 
 & deeft, i el exijfdt, 
 *ud po/sidcatur. 
 
 THjfcrt dcfidcrium,ah 
 amore & delcffrfione. 
 
ipo 
 
 OfthepafsioH of Defer e* 
 
 Part* 
 
 lllnH. 
 
 ^Duplex defiderium-, fpi- 
 ritualtiiW naturalu 
 honK 
 
 > 
 
 it be prefent or abfent: but defire is a paflioft for good 
 that is abfent ■ and pleafitrc is the conteatment that wee 
 have when we have gotten a thing. 
 
 Man in the firfteftate, his defires were rightly fet and 
 moderate. 
 
 His defires were either of (pritmllthings ^ or mturall 
 things, lnJpirHttalZthings,hiS defires were fpcedily car- 
 ried to the right object God: for as heavy things the 
 neerer that they draw to thecentcr^ the more fpcedily 
 they are carried to the fame, to Adams defires being fo 
 neere God the center, they were fpcedily carried unto 
 him; and in HAturMl things his defires were few and mo- 
 derate; for even as the Children of God, the neerer 
 they draw to their end, they have the fewer defires of 
 worldly things: io^Adam being fo neere that heaven- 
 ly glory, few and moderate were his defires of worldly 
 things. 
 
 The defires of Chrift were alwayes fubordinate to the 
 will of God his father.but the defires ofthe regenerate, 
 they are many times not fubordinate to the wil 1 of God. 
 
 Ob]eci. But it may be fayd that Chrifts defires were 
 not alwayes fubordinate to the will of his father, when 
 ushedefired the cup to parte, which his father willed 
 him to drinke,M'^. 1 6. 19 . 
 
 Anfio. There is a three-fold defire : firft, a natnraS 
 defire ■ fecondly , a, red/inatle defire : thirdly , a fpiri- 
 tuall defirf: every one of thofe by their order are lub. 
 ordinate to another , and there is no repugnancy a- 
 mongftthem. 
 
 A man takes Saint Anthcnies fire in bis hand, a Chi- 
 rurgian comes to cut it off; the naturall defire (hrinkes 
 and puis backe the hand, becaufe nature feekes the pre- 
 fer vation of it felfe.- brnthercafonablerffe/fo faith, ra- 
 ther than the whole body fball be confumed 3 hee will 
 command the Chirurgian to cut off the hand; here is no 
 
 repug- 
 
 A collation betwixt the 
 fecoodandrenued^' 
 
 triplex eft defiderium, 
 naturale 3 ratmale> @* 
 fiirituchle* 
 
 Voluntas rationii du- 
 plex eftirationu ut ratio 
 eft 3 & rationisutna- 
 turteft. 
 
Pan:.*. 
 
 Ofthepafmn efDefife. 
 
 191 
 
 repugnancy betwixt the natvrall and resfenable defire^ 
 but a fubordinatioo. In Feavers, wee defire to drinke, 
 and yet we will not 5 and fo in Apoplexies to fleepe, and 
 yet we will not. 
 
 This will of rcafon made SccvoU to hold his hand in 
 the fire untill it burnt. A Martyr is carried totheftake 
 tobe burnt, the natural defire fhrinkes, feeking the 
 prefervation ofitfelfe; but yet itfubmits itfelfe,to 
 the fpiritnatt defire^ which coraeth on, and faith: rather 
 than thou difhonour God, goe to the fire and be burnt; 
 this ft ir it uall defire made Cranmer to hold his hand in 
 the fire till it burnt. 
 
 In Chrift there are three defires or mls\ his divine 
 will . his reafonable wiU y and his natural will. There 
 was no repugnancy amongft thefe wils 5 for his reafena* 
 blemll^ ai>folutely willed that, which his divine n>iff 
 willed $ and although his natural nill was different 
 from his other two wils, declining the evill of punish- 
 ment, and feckingthe prefervation of it felfe.- yet there 
 wasnocontrarietie here, for thefe which are contraric, 
 muft be con trzvy fecundvm idem$ cirea tdem -according 
 to the fame obje&,and in the fame refpedjbut, his tstn- 
 raHwiR, and his divine wiS the one willing that the cup 
 fhouldpaffe, and the other willing it fliould notpaffe^ 
 were in divers refpe#s$for God willed Chrift to die for 
 the purging of the fins of men ; but Chrift as man willed 
 the cup to pafTcj feeking the prefervation of nature only. 
 Chrift humane willwasconformetothe will of the j 
 Godhead, in the thing willed formally- that is, when 
 hce beheld thiscup, asthe middle to purchafe mans 
 falvation -, but it was divers from it , confidering the 
 cup materially in it felfe,as it was a bitter cup. 
 
 Example when a Iudgewils atheefe to bee hanged, 
 and the wife of this theefe wils him not to bee hanged, 
 for her owne private weall$here is no contrarietie be- 
 twixt 
 
 in Chrift tres fuerunt 
 votuntates 3 divina, ra- 
 tionalis,& naturatis. 
 Voluntates non fuerunt 
 contrari*, lictfuolit* 
 fuerunt contrarfa 
 
 duplex efl velletfor- 
 male, & matemle* 
 
ip2 
 
 Of the Tafion ofDeJire. 
 
 llluji. 
 
 Nulla erat contrartetas 
 inter vtlunUtes Cbri- 
 ftisftd infer vtiunWcs 
 & wrHms 
 
 twixtthetwowils. Butifthewifeofthcthcefe, ihould 
 will her husband to live, as an enemy to the common- 
 wealth , then her will fhould be contrary to the Iudges 
 will. 
 
 This natursllwill in Chrift hindccd not his divine and 
 reafonable will ; and it willed nothing but that which 
 thefenv7> willed ittonv#, for they bad the abfolute 
 commandement over it; neither was there any ftrife be- 
 twixt them , as betwixt the fleih and the fpirit in the re- 
 generate,^/. 5. but ftill a fubordination. 
 
 This fubordinationofthewils in Chrift j may beil- 
 luftrate by this comparifon. Although the inferior 
 fpheres of the heavens, be carried another courfe than 
 the higheft fpheres are , yet not withftanding they hin- 
 der not the courfe of the higheft fphtre, but all their 
 motions are moderate and temperate, by the motion of 
 the higheft Iphere. So although this natural wiU in 
 Chrift feemed to goe a divers ceurfe, from his reafene- 
 £/*and divine mll^ yet it was moderate by his fufierior 
 wils ^ and did nothing but that which tixsfuper/er wtls 
 willed it to Tviff.E/ay. 5 3. He offered himfelfe becaufe bee 
 we nidi lob. 10. I lay downemy life*, fo that every will 
 kept that which was proper to it felfe. Voluntas divina, 
 ]»ftitiam i<veluntas r adorns, obeiientiam • voluntas carnu> > 
 mtnram velebat : that is, hk divine will, willed ju/lice ; 
 hU reafombUwill) willed obedience ^ and the wih rfhkfiejb, 
 willed theprefervation efhu mture. 
 
 AnfwMow faith £#i 22.44.that he being in hk agenie 
 bee frayed a longfp ace that the cuff e might f*(Je, then it 
 mightfecme, that there was a co.itrariau* bctwixc his 
 wils f 
 
 Anfw. This ftrife was not properly betwixt his two 
 w/7/<r/,but betwixt hisnaturdiwsU m\ death, which na- 
 ture ftuinncd as contrary to it : this fight wee fee in 
 children and in brute beafts • in children who have not 
 
 the 
 
Of the Tafsion of De fire. 
 
 *91 
 
 "Duplex voluntas, ab~ 
 foLuta (? conditional}*. 
 
 A collation betwixt the 
 feeone^renuedjand ©M 
 
 the a<ft of reafon 5 this is no other thing then the feare of 
 imrainent evill. 
 
 ChriliE dejired this cup to paffe. There is a double de- 
 file or willing in the m&<> either an abjoiute ml/^ora con- 
 ditiomllwill: abfolate^ as when I wifh a thing without 
 any condition; as fcappineifc. Conditional when 1 will it 
 with a condition ; as, a man would not give his purfe 
 to the robbers,, if he could efcape death; hee wife this 
 conditionally oneiy to (.fcape the danger. So our Lord 
 willed not abfokte/yto dnnke this cuppe, but feeing 
 that God his Father had dm if aiinate^this way , that 
 mans falvation flbould bee purchaicd, Chnft wuuid 
 drinkc this cup. 
 
 In Chniis de fires there was noreluflatiori, but fub- 
 ordinati3n$ but in the regenerate 3 their defires are 
 withfomere!uttation> audthey are not fully fubordi- 
 natc. When Chr ift fayd to Veter^ They (hall carry thee 
 •whtther thou vpoulde^ not ^ loh. 22. 18. meaning what 
 death he fhoulddie$ there was foroe finfullreluctetion 
 here, betwixt peters fptrituaU aefire ± 2nd bis natural! 
 defire\ although hee gave his life in the end for the 
 truth. 
 
 But the nwfr of theunregenerate, are no wayes fubor- 
 dinate tothe will of God. When Gbrift faith % Let this 
 enpfe paffe ^ yet not my wilt be done but thine y Ltik* 22.42. 
 here is not a correftim of Gbiifts defirepm onely aa ex- 
 plication of it. But when Peter gave his life for the truth, 
 there needed a cerreclion of his dejirefizexdk there was 
 fome unwillingneflc in him. 
 
 B ut the wicked their defires have neede offubjecliw 
 tothewillof God. 
 
 Chrifts mturaUmU fought the prefervation of it felfe. 
 which his divinemff would not$ hence it followed^ t; at 
 a man may naturally iv/7/that without finne , which bis 
 JpirituaJtwtUwilstiQt. 
 
 O Wc 
 
 Voluntas indiget ,explt- 
 c»tioM> & fubjetfione- 
 
 Conference. 
 
194 
 
 OfthPaJSionof'Deftre. 
 
 Cd?ifeqitence 2. 
 Confeq. 5 . 
 
 A collation bstwixt the 
 renued and old Jdam. 
 
 We fhould karne by Chrifts example to fuhjeft our 
 wils to the will of God j and tolceke the things of this 
 life, bur with condition. 
 
 If Chrift fubmicced his natural! wzlltG thcnill of the 
 Father which was not finfuU 4 much more muftwee 
 learne to fubroit our finfuU dejires to his wtll. 
 
 The dejires of the regenerate are moderate, the dejires 
 of the umegeruratc are immoderate. Agur prayeth, 
 Prov. 30, Da mthi Uchem chats ki y panem dmenji mei: 
 as the Ifraelites ,had their Manna mcafurcd out to them 
 inagomcr-, Exod. 1 6. foAgur defires that God would 
 give him the meafure that is fit for him. They are con* 
 tent with that miqfov*'* Ln% 12. 42. which fignifyeth 
 a mans flint : where he alludeth to the care of gover- 
 noursof families or ftewards, who doe allow to every- 
 one in the houfe their portions fee lames 2*1 i.Tbey ha- 
 ving meate and c/fth they are content > 1 Tim. 6. 8, pature 
 taught fomemento be content with little 3 grace can 
 teach them to be content with leffe. 
 
 The Prophet E[aj in his fourteenth chapter and 
 fourth verfe 5 noting r hcinfatiable defirc which men have 
 to riche steals Babel gold-thir fly Babel : and Hibtccak 2.6. 
 { < m\\Woebetojoti who loide y«ur felfe with thicke clay^ 
 meaning gold and riches. The defires of beafts arc 
 finite, but the defires of*unregenerate men are infinite 
 when they come to the meafure what wiil fuffice 
 them. 
 
 The Philo/opher faith ^ thecaufeof this, is to live , but 
 noito live mil \ the beafts when they arc fatisfied for 
 the prcfent, content themfclves, neither feeke they any 
 more : the Lyon when he hath killed the Bull 3 fatisfieth 
 hishunger 3 but hides not up the reft in the ground: 
 neither doe the forties lay up any things Math. 6.26. one- 
 ly creeping things and moft imperfefl: lay up : as, the 
 Pifmire hordes up in Sommeragainjithe Winter, Prev 6. 
 
 but' 
 
Ofthefafsion oft) e fire. 
 
 *95 
 
 but man is not fatiate for hoording and treaf uring up for 
 the time to come^his defircs are fo infinite. 
 
 The ancient Philofophers compared the firft matter^ 
 to an infamous ftrumpet, who is never glutted with 
 prefent pleafure, but ftill doth meditate upon newim- 
 bracings, for it ftill defireth new formes. But wee have j 
 more reafon to compare our defires which areinfatiable 
 tothisftrumper. 
 
 £ge(l. Whether are mans defires infinite or not? 
 
 Anfv. They arc not actually infinite, becaufe nature 
 tends alwayes to fome finite thing, for no man defireth 
 infinite mcate .- yet his defires are infinite by fucceffion, 
 becaufe thefe bodily things which wee defire are not 
 permanent, Nam peremte uno defidtrio fuccedit 
 alter urn ^ One defire being gone ^ another comes in 
 place of it ; Chrift faith , Hee who drinkes of this u>*. 
 ter flail never tbirft againe* So hee that hath 
 true defire after righteoufnefie fliall bee fatisfied; 
 but hee that thirfts after the things of this life, fhall 
 bee in a continuall thirft , like the Herfe-lcecb which 
 hath two daughters i crying continually % Give^ give^Prov, 
 30. 15. 
 
 The remedies to cure thefe finfull defires. 
 
 That wee may cure thefe finfull defires. Firft, wee 
 mull take heedc that thefe defires of ours, be not fuffc* 
 red to gather ftrength, but we muft choake them in the 
 very beginning jnddafhthe heads tf the young ones again ft 
 the rvall^ Pfalns.iff.aufo this Cocatrice egge in the be- 
 ginnings left it come to a Serpent, Efai. 30 6. In c&nfinu 
 wbusefl arcendus ho(iu^ the enemy is to be beaten backc 
 while he is in the borders. 
 
 Secondly, we muft thinke often how neere we are to 
 death, and this will reftrainc our covetous dcHx^Parum 
 
 O 2 VM, 
 
 'Duplex injtnitas, a&u- 
 alihty per fuccefsio- 
 nem. 
 
 Leo Hebrew, 
 
f )6 
 
 Of th& (Paftion of Abomination . 
 
 vU &nmltHm r viAUci^ To have a (hurt way and much 
 provides afoolifti thing. 
 
 Tuirdly, to remedy our covetous defoes wee ihould 
 marke, chat there is no patfion fo much to bee d rcefted 
 a$it,becauferhis monftr ous pa/fion dtaweth no con- 
 tentment from that which it gathercth together. Wee 
 abhorre more the Canthzridc^ than Lyons, Tigers, or 
 Beares 5 for they kill men and reap;? no fruite of their 
 death, whereas the lavage beafts wh^n they kill any, 
 fecde themfel ves an ifatisiie their hunger- Sothelbco- 
 vetous defircs when they have icraped much toge- 
 ther, they make no ufe of that which they have ga- 
 thered, 
 
 Oftbepafiion $f abomination contrary 
 to de fre. 
 
 Abomination is a pa fsion which is oppofite to d<:fire, 
 for it is the fame which makes us to abhorre or fl je that 
 which wee moft diftaft; this was in Chrift himfelfe. 
 Lnk. That which is in high requcft with men, is in abo- 
 minaUon b fore God: abbommztion and hatred both 
 abhorresevill*, bu: abhamrnation iotn {hunne evil! in a 
 higher degree than hatred y and hai b a greater dcteftation 
 of it- Hatred refpeds the evill pxckn^abbomwztton the 
 evilltoceme. 
 
 Chap, IX* 
 
 OfBlcafore or delight. 
 
 DLeafyre, is apafsiev arifiwr from the fwcetneffe of the 
 
 ob\eft which wee enyy. As the fabricke of the 
 
 heaven makes the motion upon the two poles 
 
 ot 
 
Part.2. 
 
 Of the Pafsion of Delight. 
 
 197 
 
 of the world s which are as the two poinrs where it be- 
 gins and ends. So all the paffions of ourfoule depend 
 upon pleafure and pake, which arife from the content- 
 ment or diftaft, which we receive from the ob je£ls. 
 
 As defire lookes to rhc thing to come, and love to the 
 thing prefent ; fo pleafure lookes to the delight in en- 
 joying the thing. 
 
 God was the center of mans delight in the creation. 
 
 Some thing is in the center , prime & per fe* y as the 
 earthbyitfelfe, and there it refts immoovcable. Se- 
 condly, themcttals id the earth are in the center^ im~ 
 mooveable, but not prime f for there they are by the 
 earth whereof they proceed, Thirdly a flone above the 
 earth is in the center % but refts not there immooveably, 
 Fourthly,fome things are not in the center jm when y ron 
 is drawne up by the loadftone; fo when a man refts in 
 a fhippe he is not in the center. 
 
 To make the application: IefusChrift xhrfeceted A- 
 Jam is in the center (God ) prime & per fe, firft and by 
 himfelfe, and refts there immooveably, therefore his 
 delights mull be the greateft. The Angels and the glo- 
 rified Spirits arc in the center, and reft there immoova- 
 bly, but they are not there, prime & per fe^ therefore 
 their delight is not fo great as Chrifts. Man in his crea- 
 tion was in the center ^ buc hee was there mutably ^here- 
 fore his delight was Qot.fv^ great as the fghtof the gk- 
 rififd Spktts. 
 
 'Butman nnregeneratereftsnotatallinrhe^^/^r, he 
 is like the yron drawne up by the loadftone which is 
 notinchecentcr-, or iikeamanwho refts in a fhippe : 
 therefore his delight muft beraoftmiferable.The foules 
 ofthewiekedarefayd{ob",/H4//>?g,t5^/».2 5. 21. the 
 feules ef my Lerds enemies Jh Ail bee in a fling: wee fee in 
 what a violent motion a ftoae is when it is put in a fling, 
 it is not then in the proper center \ fo the foulc when it 
 O 3 is 
 
 Propi 
 llhtt. 
 
 Miquid eft in ccntro, i . 
 perJe&imowbUitcr, 
 z. immobilitcr, fidnm 
 perfe>i, mobiliter 
 eft incentro^quod 
 nulla modcreft in centre. 
 
 fecoftdjinaec «e, glori* 
 
 ficdj and M Adam* 
 
i 9 8 
 
 Confeq* 
 
 Aolbtionbstwixttlie 
 
 fccond,andold^« 
 
 dam. 
 
 Triplex dele filth, pu- 
 j^novpuraiimpura: 
 
 P Ucolhde fiimmo bono. 
 
 Of the Tefsion of Delight. 
 
 Part. 2. 
 
 is turned from God, it never rcfts becaufcitis out of 
 the center. But when it returnes to the center 3 then it 
 refts and takes true delight 5 therefore David prayeth, 
 Pfilm.^i* returnemy foule to thy re@: come from thy 
 pleafures and reft on God. 
 
 Therefore the rich man in the Gofpell, Luk. 12.18. 
 whenhe had his barnes full, and then iayd,J*uletake thy 
 refl> he put hisfouleoutofthcratfffj from true joy. 
 
 The moralifls marke three forts of pleafure ^ the firft 
 is called pure jeyi the fecond not pure joy -, the third im- 
 purejoyi itisfayd, Lttk< 19. 21, that Chrift re)oycedin 
 hu Spirit 5 this was pure and racft excellent joy in 
 ChriftsuRderfraniing, and it had no gricfe as contrary 
 to it,beh©!ding rhat comfortable object, God. Second- 
 ly ihispure ioy it ored in bis underftanding , it came into 
 his will, and here the ioy wasmixed,being partly pure 9 
 and partly not pure • pure when it willed the falvation of 
 raan,partly not pure but mixed with griefe a when it wil- 
 led the falvacionofman 3 bydrinkiQgof that bitter cup. 
 But defcending from his underftanding and will to the 
 ftnfual! part, it was there nonpura^ becaufe in his fenfu- 
 all part he had no comfort .- but it was never impura, 
 neither in his will nor fenfuall part : but now when hee 
 is in glory, as his ioy is pure in his underftanding, fo it is 
 altogether^*/? in his will and inferior faculties. 
 
 In corrupt man hi* ioy begins not in his fpirit 3 but 
 oncly in his brutifh andfenfitive part, and fo attending 
 up to hhwilla&du/tAerJlavdwg, makes it impure ioy al- 
 
 I L p fsh'A>de fummolono. 
 
 together. 
 
 ^nefl. It may be asked 3 how could Chrift have the 
 
 full meafure of yy at the fame time, and the full mea« 
 
 fure offiamjfe ^ feeing two contraries cannot bee in the 
 
 ftcne fubjedat once, tn intenfis gradihus^ in the bigheft 
 
 e? 
 
 Aafw. Good and evill are two contraries, fo that how 
 
 much 
 
Part. 2. 
 
 Of the Pafsion of Delight. 
 
 199 
 
 much the Uveofgoodnefic increafeth, fomuch thede- 
 reflation and hatred of *w//decrcafeth$ butfadneffe and 
 delight arc not contraries, but divers, becaufe they arc 
 exercifed about divers ob jeds \ asfweetne/fe and bttter- 
 neffe 3 are not contrary but divers. Sadnejfe arifeth not 
 from )&y but from love , and it lookes to another objc<S 
 than )ey doth: but goed md evill which are contraries, 
 lookebochtoone obieclj for if Hove a thing, I dif- 
 tafte all things contrary to it j but when lam fad for a 
 thing I am not ioy full for the contrary, but I love ir 5 fo 
 that the contrarietie arifeth here inrefpe&of^Wand 
 evill^znd not ia refpedt ofuy andfadneje. So that thefe 
 might be both in Chrift together. 
 
 Secondly, it is aafwered, toy was in Chrift in the 
 higheft degree, in his underftanding aod mll % as behol- 
 ding the divine effence immediately 5 /iafa^ was in 
 Chrift in the higheft degree, as carrying the pumfhment 
 of our finnes upon him ; thefe two paffions here were 
 
 fet upon diver? obic6ts:and thereforeChrift might have 
 had the full meafure of ioy andfddnes at the lame time. 
 True uy ox delight is onely in the underftanding. 
 There arc two forts of delights,one in the fenfeor bru- 
 
 tiftij thefe are called voluptdtet, fleafures ; the other are 
 
 called fpiritu&ll del/ghts^oncly in the under ft anding, and 
 
 thefe are the moft perfe& delights. 
 Q»e(}. Whether doth mans chiefe happineffe confift 
 
 in thele delights ot not ? 
 Anfvt. Thefe delights which arc not perfed cacaot 
 
 be a mius chiefe happwejfe^ but accompany bis happineffe \ 
 
 For there are two conditions required in chiefe happineffe. 
 
 Firft,tliac it be not ordained for another end. Secondly, 
 
 that it have fufii iem goodneffe of U felfe. 
 The fiift c< ndi tion is not found in this perfect delight, 
 
 becaufe it is ordained fof another end : that is, fir true 
 
 happint: whom it accompanies: fo likewifc it is defe&ive 
 O 4 in 
 
 Prop. 
 lllutt. 
 
 'Duplex deletfaticfen- 
 fuatk (? fiiritualis. 
 
 *Duje ctndn isnes ad 
 Jummum bemim requi- 
 runtur,iut nonft 
 propter aliust 3 i ut habe- 
 at fuffickntiam infi. 
 
 
200 
 
 Of the f p6fsion of Delight. 
 
 Part.2. 
 
 Conjefri 
 
 Confefr 2. 
 
 A collation betw*t the 
 innocent, renewed, and 
 
 
 Duplex ordo inter ope- 
 ration? s & del:ftiiti- 
 ones brutorum 3 i . re- 
 fidfuTieh*. refit ffu 
 fenjitiviappetitHi. 
 
 in the fccond condition, for it hath not fufficicnt good- 
 aeffe of it felfe 5 but from true happinefte: therefore mans 
 chiefc felicity cannot confift in ir. 
 
 True happinejfe is not in the delights of t-he/t */?j,there- 
 fore the Epicures, Chilians-, Turk,es and lewes , who place 
 their chiefe felicitie in worldly pleafures erred: Salomon, 
 Ecclef.5. when hee feemethto place our happmejfem 
 thefe, he fpeaketh in the perfon of the Epicurean. 
 
 Our chiefc happinefje confifts not in pleafure, 
 therefore the pleafure of the underftanding , if it be not 
 from the Spirit ot God, and abftrad from the fenfes, 
 muftnotbecthe higheft pi'ch of our felic itie, which 
 requires a fpiritual! delight, and joy in the holy 
 Ghoft. 
 
 Thtfirft Adam , his delight was in his under (landing, 
 but yet he plac cd not his chief e felicitie in it , for it was 
 v>nely a companion of his felicitie . and fo it is in the re- 
 generate Adam ; but the eld Adamhis chiefe delight is in 
 his fenfej and therein he placeth bis true happineffe. The 
 delight of the regenerate is in operation, and his de- 
 light is to doe the will of God 5 but the delights of un- 
 regenerate men and beafts are their laft end, and all that 
 they doe is for delight. 
 
 There is a two- fold order, betwixt the operation and 
 delectation inbezfts. Firft,inrefpe& of God the author 
 of nature. Secoadly,inrefpe<ftofthafeniitive appetite. 
 If werefped God the creator of them $ God joyned 
 thefe delights, with the operations^ we pat fawces to re. 
 Hfhmcatc; buthedidnot appoint thefe operations for 
 pleafure. If werefpe&the<afe/iw and dtltghtsm beafts 
 thernfelves, who know no other good but the fenfuaB 
 good, then all which they doe is for dehght $ fo the unre- 
 generate follow not^God their creator and his firft in- 
 ftitution, to make delight ferve to their chitfe felicitie $ 
 but all that they doe, they make it ferve for their plea- 
 fur eznd delight. Ob\c£i. 
 
Part,2. 
 
 Oftbepa/sim of "Delight. 
 
 201 
 
 ob]e[i. Baf feeing beafts follow the inftinQ ©f nature, 
 how comes it to pafle that they keepe a contrary courfe 
 to Gods inftitntioD 5 who appointed delight for operation^ 
 and net to make delight their laft end ? 
 
 Anfa. God in the creation had a double intentionm 
 purpofc-his/m ; f //*//, m&fecunlary purpofe: his pnncipaU 
 purpofew&s, u% individuA et [pedes propagentur tt cenfer- 
 ve»tur h that particular things might be propagate, and 
 their kinds preferved j and for this he appointed delrght to 
 fcrve for their operttiom^ as hunger togive appetite to 
 meate. 
 
 tt\$'fec6»dary purfofe was (refpe&ing the beafts,; by 
 putting a natural! inclination in them/o^, that they 
 might mamepleafure. 
 
 Example, when the law is made, which propofeth re- 
 wards of ml- doings the law of the firft intention propo j 
 feth, that men fhould give themfelves to m el- doings and 
 ordaincs rewards onely for that h but in the fecond place 
 as acceflory , it intends, that he which is ftirred up by re- 
 wards fliould feekc his reward for mi-doing : in the firft 
 hee]ookestonY/^/*g 5 and then to the reward 5 in the 
 fecond being ftirred up by the reward hee is encouraged 
 to doe well. 
 
 So God in his firft confideration leokes firft to their 
 doing, as the cheifeft end, and then to delight as fubordi- 
 nate to it 3 the fecond eonfidcration here is not contra- 
 ry to the firft.But God ordained not man in his firft crea- 
 tion to make ple&fure his laft end, as hee did in beafts, or 
 his firft end, as the wicked; but now the Epicure (mh^Let 
 m edtejetvsdrinke y for to morrow weflutt die ,£/i/.22« x 3» 
 I.C*r. 15.32. 
 
 SpiritaaB delights, are more pleafaat thmfevjuaff de- 
 lights. 
 
 There is a aeerer conjunction betwixt the foule and its 
 delight,than is betwixt the fenfe and the fenfitive ob je& 
 
 For 
 
 "Duplex intentiofuit 
 Dei in creatine 3 pri~ 
 marui & fecund wa. 
 
 Prop. 
 lllnH. 
 
202 
 
 Ofthepafsion of Delight. 
 
 Part;*'! 
 
 deleft at tones , welleffu* 
 , ales yfinfualet, qura » 
 que modii dijferunt, 
 
 I 
 
 A collation betwixt the 
 (econd inaocent 3 gloria 
 fied 5 andold -Idam. 
 
 For fir ft^ the undemanding rcacbeth not onely to the 
 accidents of things,but pearchcth inwardly to the eflencc 
 and fubftances themfelves$ the fenfes fee ondy the acci- 
 dents of things , and therefore cannot bring in fo great 
 delight. 
 Secondly^ man takes pleafure in the knowledge which 
 he hath conceived in his underftandingofa thing, al- 
 though it bee moft unpleafant to his fenfe. A Painter 
 delights to conceive a Blacke-more in his minde and to 
 paint him rightly, and yet hee hath not fo great a delight 
 to looke upon him. So a Carver delights {ofafhiona 
 Monfter although hee delight not to looke upon him. So 
 a Poet delights todefcribe a flea or a gnatce, although 
 hee delight not to feele them; all thefe prove that the 
 intellecln&U delights arefarreto be preferred to thefev- 
 fmll. 
 
 Thirdly, the delights of intettettmtt things are more 
 permanent,andthereforebreedagreater^/^/;f in man 
 than the fenfitive whofc obje£b are evanifliing. 
 
 Fourthly , becaufe eorpor all delights are in ihe/e ffjiihe 
 part, they have ncede to bee ruled by reajon : bur the/*- 
 tellectuall things are in >•£*/<?» it felfe, which is the rule $ 
 and therefore more moderate $ and confequently breeds 
 thegreateft delight 5 as that Mufickc which breeds the 
 greateft harmony delights moft. 
 
 Laftly, fenfuall delights may excecde meafore,butthc 
 intelleftuall delights cannot exceed meafure. 
 
 In the firjl Jdawlhe delights of his foule redounded 
 to his body, neither tooke they away {hcxaturallcpcrati. 
 orn ol it $ for hee dideate, drinke, and fleepe. In the 
 gforifod Adam the \oy of the foule flialllb redound to 
 the body, thatfome thir.kehce fliaUhaveno ufeofthe 
 haferfesft\but onely of his ncMe fenfe s^ feeixg and ha- 
 ring., But in the M Adam then, redounds no glory 
 from the foule to the body, for he is altogither fcnfuall. 
 
 The 
 
Part,*. 
 
 Ofthepafsion of Delight. 
 
 The remedies to we the Jinfull delights. 
 
 That wee may cure fchefe delights* Fir ft, we muft 
 confider, how hurtfull thtitpleafures arc to the word of 
 God,for they choake it as wcl as the thorny cares do,Luk. 
 S.Thefe who arc lovers ofpleafure arc in grcateft danger. 
 Secondly 3 that wee bee not taken up withpleafures, let 
 us remember that which Valerius Maxima* bringcth out 
 of the Philofopher, faying, that it was a moft profitable 
 precept of the Philofophcr, that wee fhould looke upon 
 pleafures going away , wearied, deformed, and full of 
 repentance: wee fhould looke upon thefting and taile of 
 thefe Mermaides, and not upon their beautifull faces : 
 therefore the Apoftle fetteth before us , Thefhape of 
 this world pajftng away 9 1 Coring. Looke not upon them as I 
 they are comming, but as they arc gomg.Pntiphares wife, ' 
 Gen 39. and Amnon^Sam.i^.^g. beheld them as they 
 were comrning,with fweetenes and folacejbut lofefh and 
 Ttewbehdd them as they wercdeparting withfliame 
 griefe, and remorfe. 
 Thirdly, Auguftinevihen he fpeaketh of thePhilofophers 
 who placed their cheife happines in pleafure foith fhn the 
 reft of the Philofophers ufed to refute them,by a pidure, 
 in which pleafure fat as a Lady in her throne,& comman- 
 ded every vertue todoefomewhatfor her, and to quite 
 fbmething for her : fo that by this fight it might appeare 
 Co them, how abfurdeathingic was for them to place 
 felicity in file afar e. 
 
 Fourthly, wee fhould chace from us the objc<5H of 
 pleafures, leaft they bee the caufe of our ruine, and in this I 
 cafe we muftfo!low'theoldwifcmcnofTr^,whocoun- 
 felled Priame to fend backe Helena to the Grecians, and 
 not to fuffer himfelfe to be any longer abufed with the 
 charmes of her great beauty, for that keeping her with- 
 
 in 
 
 205 
 
 2 
 Lib.7 >Cap.7- 
 
 Lib. f.de civit.Dd $ * 
 cap. 20, 
 
204 
 
 Ofthepafsim of Delight. 
 
 Part 2- 
 
 jipidAfulmm. 
 Bodini thcatrumnatur. 
 
 intheircitiewastoentertaine the fiege of a fatal! and 
 dangerous warre>andto nourifti a fire which would con- 
 fume them to afhes. So wee muft cbace away thcfc allu- 
 ring fleafures which will bring deftru&ion to us. 
 
 They (how thzrpkafurt zndfevfalt delights, are the 
 greateft enemies to the foule, by this Apd&gue zpfyehe the 
 daughter of (Wand Nature had two fifters elder than 
 her felfe, who were married before her 5 the cldeft com- 
 plained thatflice was kept clofe up in prifon, and never 
 had liberty to goeabroade ; the fecend was alfo mar- 
 ried j hut fhee had mote liberty than her cldeft fitter, 
 for fhee might.goc abroad, but both of them envyed 
 their yongeft fitter 7^^, ( being moftbeautifull) that 
 (hee was married to one of the gods above, therefore 
 they both confpircd to draw her away from the love of 
 her husband, fbowing her what pleafurcsand content- 
 ments, fhee might have here below, if fhee would leave 
 himt fo fiie followed their dire&ion and pcrfwafion^but 
 at laft (he fell in repentance, and refolved to turne to her 
 firftloveagaine. 
 
 The application of the apologue is this, that the fbule 
 hath firft the vegetat$vcfaculty % which is the cldeft fitter , 
 whoisfliutup within the body as a pnfon, that fhee 
 cannot goc abroad ; ihen fte hath the fevjitive faculty ,the 
 fecond fitter which heares, and fees, and hath the intel- 
 ligence abroad: both thefceftvy the yongeft filler the un- 
 der (landing faculty, therefore by delight rm^ finfuttplea- 
 furcs> they labour todrawtheir yongeft fitter from the 
 contemplation of God, to whom fhee was married , 
 untill the foule by repentance rcturne unto God a- 
 gaine. 
 
 Ch 
 
 AP, 
 
Of thepafiion of Sadnejfe. 
 
 os 
 
 Chap. X. 
 OfSidwfit andgriefe. 
 
 SAdneJfi u apafsion eft be (oule which arifethfrom a dif- 
 ccntentmem that rte have received from the oh]e^Is i con- 
 trary to her inclination, 
 
 Sadne/Je differethfrom dolour or griefe, fov Sadneffi is 
 properly in iht under ftazding, and that is called heavines^ 
 bsMgueje is ondy in thefenfatveptrt^ and it is common 
 tpmenandbeafts. Secondly, /aifaf/fr is of things paft, 
 prekar, and to come^becaufe it followeth the under flan- 
 ding thatcondprehecdethal chelc times-butgnV/£ is one- 
 1 y ofthings pre fent. 
 
 Ikcfirjt sid&m before his fall had uofadne(fe^ because 
 as yet bee had not finned ; but the Jecvnd Adam IeiiiS 
 Chr;ft 3 takingrhe puniflimcntofcur finnes upon him, 
 had great fadne/Je^ carrying the burden of the finnes 
 of aii the ekft.boch paft,prefcnt, and to come. 
 \ There was 2 double fednejje in Chriit : the fi*ft, was 
 oipafsiony the fecond, of compajsion, hee was much grie- 
 ved tut the p;ims he fuftainecihimfcife 3 then dcluit^but 
 much n ore for that which he had in compajsioniox us,for 
 then icndokit. Wee in the (late of corrupts n are more 
 greivedfoi that which we fuffer our fclves, than we can 
 be grieved for any other .-but Chrift was more grieved 
 for ns- that we were fcparate from God. 
 
 Againc, thcymarke, thatChnd eempatitur noils, be 
 had pity upon us, either by way of charity, as when he 
 few the people hungry in the wildernefle he hadconv 
 paffton nnon them. So when he wept for IcrufalemftUt. 
 23, or by way ofoiligation^hQu he was bound by obli- 
 gation to fatisfie fof us upon the Croflc. 
 
 Ob. Sadmffc is ofthefe things which befall us againft 
 
 our 
 
 A Collation b?twixt 
 chrt innocent, and fes 
 
 cond Adam. 
 
 'Duplex trifiith in 
 compafsionu* 
 
 Cbtifim compatirtir »o- 
 bis, rat lone char it nth 
 is' rat tone iuftit* 
 
206 
 
 Ofjhe (pafion ofSadneJfe. 
 
 "Duplex trifflitia 5 abfo 
 lute, (s* refpettu quo- 
 da)/!. 
 
 A Collation betwixt 
 thefecondand renewed 
 Adam* 
 
 Trijfitia exfurgit pre- 
 fer, contra, vet fecm- 
 dum rat ioniiimper turn. 
 
 duplex facutta* anh 
 
 m<e,fuperior, &> infe- 
 rior. 
 
 Faculties fuperhres, 
 fitmunturvel/fricle, 
 vet large* 
 
 our will, but nothing befell to Chrift againft his will, 1 
 therefore fadneffe was hot in Chrift 
 
 Axfiv. A man may be fad for thefc things, which are 
 not abfolutelyagainft bis will, but in (ome tefpe&j as 
 thecuppe which Chrift dranke, if we willrefpeit Gods 
 glory and mans filvation,he dranke it willingly-, but rei- ! 
 pefling the cuppe it felfe, it was againft his w iil 3 becaufe 
 of the paine. 
 
 Somefidnejfe axlfexh prater rationis imperium ^befides 
 the command of reafon 3 asthefej?r/*w/0#jwhichup' 1 
 on a Ridden doe furprife men. Secondly, there isa/W- j 
 neffe ^contra indicium rationis^ again ft the iudgement of 
 reafon, which fubdueth reafon for a while, and this may j 
 bee alfo in the children of God. Thirdly,thereisa/n(- ' 
 neffe^ feeundum wiper iumrattonis.) according to the com- 
 mand of reaf©r?,for his reafon commands him to be Hid- 
 inthetwofirft fenfes, Chrift was nor/id, buthcewas 
 fid in the third fenfe. 
 
 2to^z>^.wr, interpreting tfnfe word of Seneca, tri(!itia 
 turbans non eft in fapiente^xpowods ir well ; trtftitiaper- 
 tufham non eft in fapiente\ although fadneffe trouble a wife 
 m&tsyetic perturbs him not^for a mamiot to be fad when 
 he ought to bee fad, efi durities et nonfapientia, ir is hard- 
 neffe of heart and not wifeddme \ reioycewith thofethat 
 reioyce^ and weepe with th&fe that weepe, Rom. 1 2 . Chrift 
 himfelfe had this paffion an^ although bee was trou- 
 bled with this paffion, yet hee was not perturbed with 
 it. 
 
 Qaefl. When Chrift faith., Math. 2 6. 58. My foule U 
 heavy unto the death ; whether was this fadne/fe in theyi- 
 periorfacultie of the foule or in the inferior ? 
 
 Anfw* If wee take the fuperior facultyesof the foule 
 largely^ then this fad 'neffe was as well in the fupericurzs 
 infer iour faculties of the foule; but if we take thetn/2ri&- 
 ly 7 then thisfadneffe was not io the fuperior faculties. 
 
 The 
 
Of thepaJSion of Sadneffe. 
 
 The fupewr faculties of the foule are taken largely both 
 m the under fading andthenvV/, when they lo'okenot 
 only to God immediately, but alio to the meanes which 
 leade to eternity ;as to the f lifferings, painesandgriefe, 
 which it is to undergoe before it come hi? her $ they are 
 taken JIr/fl!j % looking onely to eternal! things as eternal, 
 and rcfpc(fting onely God himfelfe. When Chrifts foule 
 beheld immediately God and mans falvation, then it was 
 not/ad^ but when he beheld the meancs leading unto this 
 falvation, herearofc the/advefe, 
 They cleare the matter further by this cemparifon. A 
 man that is Ieaproiis,tbe Doftor prefer ibes him to drink 
 (erne poy fon for his health: now in his undf rftanding he 
 coaceivctfawhatagood thing his health is, and in that 
 heereioyccth; there is nofidnefje in the undemanding 
 herc,takmg the undemanding firifflj 5 fohce wils his 
 health, taking the will ftrictly, and there is no /ad- 
 nefle in it neither \ but when he wils his health by this 
 pbyficke, and remembers that he muft drinke this poy- 
 fon, here comes in the fadneffi. 
 i There was griefeandjtdneffc in Chrifts foule, both in 
 th? Jupcwr and inferior /acuities $ therefore thefc \*ho 
 hold that ChriftfufFered onely in his foule hy fmpathy, 
 from the paines which arofefrom the body, and net im- 
 mediately in his foulercxtenuate mightily our Lords fuf- 
 fenngs 5 for the foule of Chiift was \m mediately the ob- 
 left of the wrath of God, and thcrfore the Prophet E/ay^ 
 Cha.i 5.9.calleth them bis deaths.bccauic he ftffered the 
 firjt deatb^wd the equivalent of the fee end death fox us, 
 ,, The dignity of Chrifts pcrfon,i.made him acceptable 
 in the fight of God, 2, it mgde his Offerings to bee meif 
 torious, 3. his ftffcrings were meritorious for compen- 
 fationindrcumftances, bufnotinfubftanet : therefore 
 death it felfe could not be remitted to him 5 neither^wA 
 horror^ nor fidnefc in the firft two .iefpefls. But becaufe 
 fome 
 
 207 
 
 Confeqt 
 
 
208 
 
 0/ the Tafion ofSadnejfe. 
 
 A collation betwixt the 
 renucd and old dd*m. 
 
 (ome things were unbefeeming theperfon ofCbrift(as 
 the torments of hell,; the corapenfation of this was 
 liipplied by the worthineffeof the pcrfon; yet he fuffered 
 the equivalent of it, in paine and fmart,and this bred his 
 for row. 
 
 Example,* manis owing a fumme of money to his 
 ndghbour,eithcr he pay es him backe againe in the fame 
 kind, as gold tor gold , or by the equivalent, as filver for 
 gold,- and thisis fufficienc to difchargc the fumme. So 
 Chrift payed the equivalent of the pames of hell to God 
 his Father. 
 
 If a man be. owing his neighbour fuch a fumme, cither 
 hce muft pay it, or goe to prifon ^to goe to the prifon is 
 net a part of the fumme, for if he pay it before he goe to 
 prifon,hc hath fatisfied the debt.So Chrift fufferiag thefe 
 painfs,for us,although hedefcended not really into hell 
 to fuffer, yet he payed the debt,and for this his foule was 
 heavy even unto the death, M&th.i6. 38. 
 
 The fadne(fe of the regenerate is a fadncjfe that hath 
 refpeil to God,whichbringeth falvationsbut the fort ow 
 of the worldlings brings death to them^.C^.y. 10. The 
 fadnefie which is towards G*d brings repentance tofaivation 
 'which is not to lee repmed of; but thefadneffe 0/ the world 
 brings death. 
 
 Que/l. Can godly firrow makeamanfad, fecingGod 
 is the moft comfortable object ? 
 
 Anfve. The beholding of God in himfelfe can bring 
 nafadmffe to a man, tor he is a moft comfortable objeft; 
 but the beholding of finne which hindrethus from the 
 cleare fight of that objed which is moft comfortable, 
 it is that which breedes the for row in the regene- 
 rate. 
 
 7he 
 
Ofthefafsion ofSadntffe. 
 
 2 Op 
 
 The remedies tt cure Sadxejfe. 
 
 To cure this paflion oifadnefe : firft, wee muft confi- 
 de that ltisfomctimesferupon the wrong cb/eftj fome- 
 rimes it is immoderately fct upon the right obied. When 
 it is fct upon the wrong obieS, it muft be turned to the 
 right obieft. Wee at e not to comfort a man (o Jong as 
 the paflion is fct upon a wrong obie<ft, but wee muft doe 
 as the faylers doe, who when they arc in a wrong courfc 
 turne the ftip another way. ' 
 
 • - S £ c ° ntJ, y». when the paflion is fct upon the right ob- 
 «a, if the paflion bee iadefea: then the paflion muft bee 
 more flisrpcned 3 asthefayks are to be hoy led uo when 
 « is too caime 5 but ifthe paffion be too vehement, then 
 it muft bee moderate 5 for if the wind bee too great then 
 theiayies muft be pulled downe a little. ' 
 
 Secon Jiy rcafon muft m irpe-Iy cenfure this p a flion,and 
 Chide if, and fty with David, Pfilm.^. Whysrttk.lcali 
 dmrernyfiuU. for i(rea(on i]«eake but gently to this fal- 
 len paflion, it will be more fullea.'as Eli's infolcnt fonncs 
 alter the mildreproofe of their father were moreicfo- 
 Icnt, lSam.2.2^. 
 
 The lewes tooke a wrong courfc to nourilh this paflion 
 of/Mw/fc and to give way to ic:h r ft they fayred mturnitg 
 vmtn^mu.^ l6 d)C fe were called »*&* and //« 
 
 ,econ m their burials, when thofe of older 
 
 age were buried, to found the dead found withaTrum- 
 
 S,Ltt Co " x " ">*<*>***">« »*■«* 
 
 Cumfignur* lufinictrbu grave wu°it 
 **»»<*> Thatis, 
 
 VupUxobjeffumtrijfi- 
 tt*,-verum,(? falfum. 
 
 Vtrurn oh;effum trifti- 
 i>cl exee/u. 
 
21 O 
 
 OftfoPafion ofSadnefc. 
 
 On cornet pipes they play the mournefull found, 
 when corpjfi of age a men are Uyde in ground. 
 
 But when theit little children died, theyufed to play 
 upon a Whittle or fame /ball pipe, which Calm Rodi- 
 gin, makes manifeft thus -, 
 
 Tibia, em teneros fuetum deducere manes, 
 Lege Phrygum mtfla. That is, 
 
 vrhofeufcitrvatmtb muficketo convay y 
 
 The tender foules the Phrygian mournt full 'my. 
 
 When lairus his little daughter was dead, Math,9 .23, 
 Ghrift thru ft oat the minftrels who played at her death. 
 When they hired mourning women and minftrells to 
 nourifh this paflfion, they did as if a mother fhould hire a 
 bawdc to proftitute her daughter. 
 
 When thou art ia rhy grief e^ behold the ioyes refer- 
 ved for us in heavcn,this will fettle thy griefeithe The/fa. 
 lonians mourned immoderately for the dead like hea- 
 then^ T&^.ij.becaufe they remembred not that glo- 
 rious refurre&ion. 
 
 Remember Chriftspaffion, the prophet Efay faith, 
 that it was, with bhftripes that we are healed , Efai, 5 3.5. 
 The firft Aripe that Chrift gote in his paffion was this/u/* 
 nef[e,Andhee began tobeforrmfuS, Math % 26.38. Myfoule 
 ts heavy to the death, and this breeds ioy to us ; remember 
 alfothat Chrift was annoynted with theoyleofglad- 
 neffe above his fellowes to make us glad, Pfil. 
 45. 
 
 Goe to the Preacher to whom the Lord hath given 
 the tongue of the learned, Efai^o.q that heemayfteakea 
 wordinduefeafen to the weary heart 5 the Preacher mu ft { 
 
 not 
 
Of the Tafsion of Hope. 
 
 211 
 
 not comfort for worldly forrorpjout rather make thctn for 
 this more forrowfull : fowhen he feetli thefinnercaft 
 dowccjhe muft then remit of his feverity, and then begin 
 tocomforthim.lt was the fault of the Church of Co- 
 J7>tf£,iCfr.5.whentbcyfawthe inceftuous Corinthian 
 too much humbled for his fault^and like to be fwallowed 
 up with griefe, that they would remit nothing of the 
 ftri£tnefie of their cenfurcs $ fo the Primitive Church 
 was too ftri<3 in their cenfures^ continuing the penitents 
 too long uhd^r them, which brought in Satisfadion af- 
 terward in the Church. 
 
 Let us ufe the remedy of the Sacraments: the Iewes u- 
 fedto give thefe who were carried to execution wine, 
 applying that place., Pra^o to this pxupofc, give wine 
 to him thdt it of a fad heart 5 when wee fee out fclves as it 
 were carried to execution^then a draught of this precious 
 wine of Chrifts blood will refrefh ns-and make uslooke 
 cheerefullagaine. 
 
 Chap.XI, 
 
 Ofthcpafiionsinthe irafcible part cfthefoule. 
 Ofthep&(fion of Hope. 
 
 THerebefive^^/^/inthe ir a/able appetite • hope, 
 defpairefeare^ boldneffe^ and anger. 
 Hope, uapajfimofthefoulc^tbai we have of the im. 
 prejfsen offnture goodyvbiebprefents itfelfe to our imagina- 
 tion, at difficult to obtiine, whfreby we endeanour topurfue 
 it) conceiving that wee are able to attaine unto it, and in the 
 endtogetthepojftjften. 
 
 H^differeth from defire, which extends it fclfeto 
 all kinde of good, without any apprehenfion ofdiffi- 
 
 P 2 CUlty; 
 
21* 
 
 OftfoTafiionofHope. 
 
 culry $ arid therefore defire bcloogcth to the eencupifcible 
 appetite 5 whereas btpe is fubie£t to the lrajcible^ and ref- 
 pc&cththe future good gotten with difficulty, forno 
 aiandidcvcr hepeior things which he hoideth imp. fli - 
 bictoa:tai?icumo. 
 
 Hfp: is confidered here as a naturall vertue in the firft 
 ^i*/??, & not as atheologicallorfupeinarurallvertue,as 
 it is in us Rowland it is placed in the foule,*/ operatienem 
 expeditam reddat • that it may further man in his operati- 
 on, iCor^p^ 10. bee that pUuobclb^.plouobeth in hefi> 
 and bee that threjbeih , Jhwli be partaker of bii 
 h$p&* 
 
 The fir ft Ad*m\\z& hspe to in ioy the life to come, and 
 to be tranibted to a bcticr eftate, if be continued in o- 
 bedience $ this btpcwzs naturall t* him, and fie hoped 
 without difficulty to obtaine the thing beped (at ^ iotas 
 Thmxs fheweth well, this difficulty of hardaetfe toob- 
 taine the thing hoped for, is not alwaics nccefTarily re* 
 quired in him that' hopes $ nam /pes etum <ver~ 
 fatnr circa b$mm facile ,• Hope may bee exercifed 
 about that which is eafic to obtaine ; but the 
 true rcafan wherefore hope is faid to be of things 
 hardly obtained \$ this, bxaufe hec that hopttb, 
 bath one above hisi who is nacre powerfuil than 
 he is, who may performs that which hee ho- 
 peth for ; and hereia ftands the reafon of this 
 why it is faid hardly t* he §buined-> becaufe wee 
 hope, that that muft bee performed by. another, 
 though it bee not hard to bee obtained in it 
 felfe. 
 
 So theory? Aiam^ befedxhtt. God flioukl per forme 
 that which he hoped for without any difficulty. It is true, 
 our hope now is with great difficulty, and many wraft- 
 lings, therefore it is compared to an anchor which holds 
 the (hippe in a ftonne Heb.6.lp. , 
 
 The 
 
 Acol'atioM betwixt the 
 innocent and glorified 
 
 Ad*m t 
 
 
Part. 
 
 Of the Pafsion ofDeJpaire. 
 
 The h$pe in the glory fied, although it be evacuate in 
 the life to come touching the fubftance of our bleflTecU 
 neffe, yet touching the adiundis of this glory, they fay 
 we may have/i/7£,and hope ftill; as thefoules glorified 
 ie/ceve ihc fecondcommingof Chrift, and they hope for 
 the riling of the body,andthc perfeflion of the Church. 
 But when it is obieftcd,how cm hope and vifion ftand to- 
 gether, for faith and hope are of things not fcenc, Heb. 
 ii. They anfwere, That they cannot ftand together 
 touching one obie&, and in the fame refpeft; for they 
 ccafe in rhe life to come, when thefoule beholds God 
 the moft *£/£/*/* *£/>#, but yet in refpedl of fecundary 
 itieflsjind things yet not accomp!i(hed,which the Saints 
 belecve fhall be accompliftied $ relying upon the autho- 
 rity of him who hath promifed, not feeing them yet by 
 fightastheydoeGodhimfelfe : in this refpeft they fay, 
 thar faith and hope are not yet altogether abolifhed in the 
 heavens. 
 
 The hope of the unregenerat£ 3 is but /omnium vlgikn* 
 tiam^ a wakeing mans dreame : for as dreames in the 
 night fill us with illusions, and vaine formes, which a- 
 buic us and make us imagine that wee are rich in our ex- 
 treameft poverty and greateft mifery : So hope abufing the 
 imagination of the unregenerate, fils their foulcs with 
 vainc contentments. 
 
 Chap. Xll. 
 OfDeJjtaire. 
 
 DZfpaire is contrary to hope. There are two 
 kindes of oppositions in the paffions of the 
 foule j the firft is found amongft thefe, that 
 have contrary things for their obie&Sj and that is 
 P 3 onely 
 
 21 
 
 i i 
 
 Polanus injyntagm&e* 
 
 duplex ohieffum glorir 
 ficatorum> abfolutum 
 <? ftcundtfiums* 
 
214 
 
 OftheTefsion ofDefyaire. 
 
 Fart>2. 
 
 *Defperatio no* tft pcena 
 ftdadiunfium pec cat i. 
 
 Comment, 
 cap. 
 
 fuper Math 
 
 onely amongft the paffiocs of the concupifcible part ; as 
 betwixt love and hatred, whereof the one regards the 
 good, and the other thcevill, which are two contraries 
 and can never be in one fubje& together, at one time 
 inthefamerefpeft. Thefecond oppofitionisobferved, 
 betwixt thefe that regard the fame objeft, but with di- 
 vers confidcrations , and that is found atnongft the 
 irafcibkpaffiem, whereof the one feekes the goo&of 
 the objeft, and the other flees it, by reafoo of the difficul- 
 ty which doth invironit, Example: courage, and feare, 
 doe both regard an imminent danger, which prefents 
 it felfc to the imagination : but courage lookes upon it to 
 encounter with it and vanqui/h. it, Feare regards it to a- 
 vpideit, and flee from it 5 and fo defpaire is contrary to 
 hope after this manner : for the obic# of hope ( which is a 
 good, difficult to bee obtained ) drawe s us upon the one 
 fide fofarreas wee imagine a power to obtain e : but def- 
 paire doth refpc & it on the other fide^when we apprehend 
 that by no meanes we can inioy it, then we give over and 
 defpaire. This paflion oi defpaire was aeither in the jirfl, 
 noxfecend Adam. 
 
 Obiect. All paines of the damned oughttobefuffered 
 by Chrift, but defpaire is a painc of the damned; therfore 
 it ought to have bcene fuffered by Chrift; 
 
 Anfw. Defperation is not a painc or a c&ufe of the paine 
 properly a but anadiun&orconfequcnt of the finnein the 
 finner, that fuffercthpunifliment,ariGng from an inward 
 caufe, Chrift had no griefe of confeience, which is an 
 adiunft of fin in the wicked, fo neither had hce de- 
 fpaire. 
 
 It is a fhamelefTe (lander in thofe who charge Calvine 
 as though he gave out that thefe words of Chnft(*»j God t 
 my God, why baft tho»fi> fatten me , ) were words of 
 defpaire : hee accurfeth fuch hellifli blafphemic, 
 and iheweth that howfocver the flefh apprehended 
 _„ deftroying 
 
Part. 2. 
 
 Of the Pafsion ofDefyaire. 
 
 **5 I 
 
 deftroyiag cvils,and infermr reafon ftieweth no iffue out 
 
 of the fame; yet there was ever a moft furerefolved 
 
 perfaafion refting in his heart, that hec fhould 
 
 undoubtedly prevaile againft them , and overcome 
 
 them. 
 
 . Q*cfl. Whether is infidelity and the biting of God a 
 
 greater finacthan defpaire > or not ? 
 
 Anfa. infidelity and hating o£ God in themfelves, 
 arc more bainous finnes than defpaire - for they are di- 
 retfly againft God, who is in himfelfe truth and good. 
 nefle : but defpaire is onely againft God : becaufcthc 
 wretched fianer cannot perceive his goodneffc to him, 
 therefore it is not fo great a frnne as the former. 
 • Queft. Whether isprejumption or defpaire the greater 
 finne > 
 
 An/iv.De/paire is the greater finne thanprefimptienjDe- 
 caufe it fids againft the attribute of Gods mercy % which is 
 Gods moft glorious attribute towards man; for God in- 
 clines more to flriow mercy than to punifliitherfore when 
 hepuniflieth, hee is faidyQ^^ §pm nonfuum^Efay 28. 21. 
 W hen hee puniflicth, keputifbetb tv the third andfeurth 
 generation . but heejbeweth mercy to the theufandth genera- 
 f/*»,£/ta4.2o.6.theretoreit nauft be a greater finneto 
 contemne his mercy than his )uftice. 
 
 Defpaire makes a man contemne Gcds merey,andpre-> 
 fumption his juftice. As defpaire is a turning from God : 
 fo preemption is an immoderate converfiontoGod: 
 prefumption makes a man thinke to obtaine mercy with- 
 out repentance$but defpaire makes him thinke it impof- 
 fible toebtainemerty though with repentance. 
 
 Defperatienii men is either fudden, or longer advi- 
 feJ.Againe, it is either under thefenfe of Gods wrath as 
 Judas was $ or under the Croffe as many of the pagans^or 
 uader the rage of melaocholly or frentie: therefore men 
 that are to fight with this monfter 3 let them refort to 
 
 P 4 the 
 
 Differentia inter odium 
 <& defpsratienem. 
 
 'Differentia inter fr£- 
 fumptiowm, (pdefpera- 
 tionem. 
 
Of the ftfsion ofT>e$aire. Fart.2. 
 
 the word of God, and take ic to be his fecond,aqd with- 
 allofe thefe remedies following* 
 
 The remedies to cure this psjjlon. 
 
 That we may cure this paffion ofdeftaire 5 Firft, we 
 muft remember the great mercies of God : if we refpeii 
 thedimenfionsin corporall things, and apply them to 
 things fpirituall j as the Apoftle doth, Ephefi. 1 g. where 
 he fpeaketh of the bredth, lengthy deptb^ and height of the 
 love of God which pajfeth att knowledge^ that we might be 
 filled with all fulneffe of God. So let us apply thefe 
 dimensions to the mercy of God, and weefhall findeit 
 mod comfortable. For the latitude andbredth of Gods 
 mercy, let us remember that which David faith, miferi- 
 tordia tua plena eft terra y P[aL$ 3.5. For the length of his 
 mercy, let us remember that which the Virgin Wlary 
 fingethinher fong,£#i. 1.50, And his mercy it f rem me 
 generation to many generations, to thetn that feare him. 
 For the depth of his mercy, as it is a fearefull thing to 
 lookeintothegulphofourfinnesas Cain did : Se it is a 
 comfortable thing to lookc into the depth of Gods mer- 
 cy, that where finne hath abounded, grace may fufer abound > 
 Rom. 5 . 20. Then for the great height of Gods mercy, 
 what can we fee next under God higher than 
 the heavens? yet the Prophet faith, Pfal,io8.verJe 5, 
 Thy mercies are exalted above the heavens. And for the 
 induranee of his mercy David faith, Pfal. 100. 
 verje. 1 7. that it is ab <eterno in sternum, Concerning the 
 multitude of his mercies fome have fought to reduce 
 themtofeveo, asft/;rdid, Matthew chapter iS.verfe 
 2. but feeing Chrift wills us, not onely, to forgive/even 
 times , butftventj times Jeuen times ; muck more will he, 
 
 Secondly, remember that although thy finnes were 
 
 red 
 
Part,*, 
 
 Ofthepafsion ofFeare. 
 
 red like the fcarlet, yet hee can make them white as the 
 jfnow, Bfay. i. x8. Scarlet in the Hebrew it is called 
 > IV twce 9 becaufe it is twice dyed, and in the Greeke 
 fi&xQWy becaufe it is twice dipped: wee cannot wafli 
 thisdyeoutofthefcarktagaine.* but although we bee 
 dyed once, twice x thrice in iinne, by recidivations ,■ and 
 falling againe into finne, yet the mercy of God is fuch 
 that he can wafh out all thofe finnes. 
 
 Thirdly, whenGod lookes upon the finnes of his 
 Saints through Chrift- befeetbnoimquitieinthemJSIum. 
 23.25. he feeth no iniqmtie in lacob.Thcxe isfpcculumgib. 
 bum, five fphericum % o.g\att£ made like around fphere. 
 2. Speculum eoncavum^ a hollow glafle . 3. Specufam 
 planum $ plaine glafle .We fee a thing in a plaine glafle, 
 juft as it is, neither more nor lefle 5 wee fee a thing in a 
 hollow glafle more than it is; wee fee a thing in a round 
 glafle, farre lefle than it is. When the Lord lookes up- 
 on the fins of the wickrd,he fceth them juft as they are: 
 when S&tbm lookes upon the infirmities of the Saints, 
 he feeth them more than they are: but when God lookes 
 upon the finnes of his Saints, hee feeth them lefle than 
 they are, ornotarall- Zrr.-50.20. In \ thofe dayes and 
 in that time, the iniqnitie oflfxael JhaSbee [ought for ^ and 
 there (ball be none \ and the finnes of ludah, and they pall 
 not be found. 
 
 **7 
 
 Chap. XIII. 
 OfFeare. 
 
 FEare, isadiftrefe and griefe of the foule .troubled 
 by the imagination of feme approaching tvill ; where* 
 with a man is threatned^ without any appearance to bee 
 Ale to avoyd it eafily. It is called an approach- 
 - «K 
 
i8 
 
 Ofthepafsion ef Feare. 
 
 Part, 2. 
 
 t 'imorvelefi nature 
 lUy humanu&,mu*danvA> 
 fervilis, initiate vei t 
 
 //*g <?*//#, for when it is prefent, it is no moid feare but 
 beavinejfe. J 
 
 There be C\xe forts of fare : firft , natural y whereby 
 every thing (hunnes thedeftru&ionofitfelfej this is in 
 a beaft. 
 
 Secondly, hnmane^hich arifeth of too much a defire 
 to this lifc-/^. i. Skin fir skin and all th At a, man hath ji ill 
 he give for his life. 
 
 Third, is worldly, when a man is affeared for the lofle 
 of hisgoods,credit or (uch.Ioh.ii.Adany oftheruhshe- 
 leevedinhim, but fir feare of the Vharifees they did not 
 confejfehim r for they loved more the glory oj mtn , than the 
 glory of God 5 and John faith, Revel, 21. the fearefull (hall 
 be cafl out of the holy C/tty ; that is, fuch fearefull as feare 
 more the loffe of temporary things, than the lode of 
 Gods favour. 
 
 Fourth,/*rt;//<?, to avoyd the punifhracnt of finne.yet 
 they rctaiae fti!l the love and liking of finne $ it is called 
 fervile fearebcc&uk as the (crvant or hireling workes 
 not for love of his matter, but onely for feare of punifh- 
 rnent j fo die wicked feare God for feare of punifii- 
 ment, but not to love him. This fervile feare is called 
 Efaus feare. So it is called an adulterous feare , becaufe 
 as the adulterous woroan is afraid of her husband, 
 onely for feare of puniihment - y (6 a man in whom 
 there is fcrvile feare, hee feareth God onely for puniih- 
 ment. 
 
 Fift, imtiaS^ that maketh a man caft from him the 
 defire of finning by reafon of the love of God which he 
 hath partly attained unto, and out of the confederation 
 ofthewoefullconfcquentsoffinne^ with the righreyc 
 it beho!dsGod,and with the left eye it beholds the pu- 
 nifhinent:Sc^ theneedlcdraweth in the threed after it, 
 fothis feare drawethin charttie and mateth a way for 
 filial! feare, and it is a mids betwixt fervile and fliaU 
 fcarr. 
 
Part ,2, 
 
 Ofthepafsion of Feare. 
 
 219 
 
 feare : but it is not fuch a raids asthefe meanes chat 
 med iate betwixt r hofe that are of the fame kinde, as the 
 middle colours are betwixt white andblacke, but as 
 that which is imperfeft, is a mids betwixt that which is 
 perfect and that which is not* 
 
 Sitt,jiliallfeare, called timor caput, as the good wife 
 feareth her husband onely out of love and not for feare, 
 fo doth thechilde of God. This fearc is called Jfaacks i 
 fearc: Thcfemake the fearc of the Lord their treafure, j 
 E f A ?* 3 3- 6. Thefe forts of fares may be taken up after | 
 this fort. Some fort oi feare is, from the Jpirit and with 
 the fpirit -asinitiall and filiall feare are both from the 
 fpirit of /an<aification, and with the fpirit of fandtifica- 
 tion : feme feare is, fret* the fpirit >bttt not with the fpirit j 
 as fervile feare, /of. 24. I mil fend my feare before you. 
 Gods fpirit workes this in men ; but the fpirit of fanctt- 
 ficationis-not joynedwithit : as the morning is from 
 the Sunne, and yet not with the Sunne. Againe, fome 
 feare is, with thefpirit, and mt from thefpirit • as mutrall 
 feare in man, for the prefervation of himfelfej this 
 feare is not from the fpirit of God, and yet it is found 
 with the Spirit of fan&ification, as in the children of 
 God. Somefearcis, neither from the Spirit, nor with 
 thefpirit, as knrtime and worldly feare. 
 Filial/ feare excludes fervile feare 9 i/oh.^. \%.f erf eft love 
 thrums out feare. Filidt feare 'rcfpe&sfiiftfinne and of- 
 fence of God,and in the fecond roome the puniflimentj 
 buty?r^//<^r*refpc&s onely the punifhment,. the one | 
 of them are the children of the free-woman., the ether 
 arc but Hagars brats. Gal. 4. 24 . 
 
 FiliaBfe&re and fervile differ altogether: therefore 
 ths Schoolemenaremiftaken^diftinguifiiiog more fub- 
 tilly than truly betwixt attrition and contritim^thcy call 
 attrition an imperfe& humiliation, as Judo* repentance 5 
 they call contrition a perfe£ humiliation, as Peters re- 
 
 pen- 
 
 7)uplex malum, 
 & culpa. 
 
 Cwfeq* 
 
 pxna 
 
 J 
 
1ZQ 
 
 Ofthepafsion of Fear e. 
 
 Parti. 
 
 A collation betwixt the 
 innocent, fecond, old 
 andrenued/^w. 
 
 pentance: and they hold that in mans converficn it is 
 the hmefeare which rcmaines ftill , that hee had before 
 hee was converted , and it remaines in fubftance (fay 
 they; the fame/for^and is changed onely in ad, be- 
 caufe it feare^not as it did before, the punifhmeot one* 
 ly ;and thefe two differ (fay they )fecundumjf at am } onc* 
 ly,asthat which is imper fed from that which is per- 
 fect, as a boy differeth from a man. But tiofeare which 
 is Jervile fear ecancvet become a good feare, £*«i.8.!#V* 
 have not received the f fir it ef feare to bondage ^ but of free* 
 dome 5 it mull be a new fort of fear e then different from 
 this (ervile feare, which makes the Children of God 
 ftand in awe to offend him. 
 
 Maninhisfirft eftate, had not mundane feare y nor 
 fervile feare , he did nothing for feare of punifhment,but 
 of love; hebadnot iattidttfidre in him, becaufe that 
 implies an imperfedion; hee had not mturalt feare m 
 himaftuilty) becaufe there was nothing to hurt him: 
 he had onely that jiliall feare 9 that reverence of God, 
 not to offend him. The fecond Adam the Lord Iefus 
 Chrift, hee had neither worldly^ fertile nor initiall feare . 
 but he had mt ur all md filiall feare $ he had natur all feare 
 actually (which the fii ft ^4>» had not) declining the 
 hurtfull objeft which he faw before him. 
 
 The regenerate have not fervile feare , or mundane 
 feare, bur naturally initialled filiall feare, Man in his 
 I corrupt eftate, hath neither initiall nor fiiiall feare , but 
 naturally humane , mr idly and fervile /ear e. 
 
 In the life to come, natnr all feare, humane fare jtorld- 
 ly 3 fervile and initiall feare (hall ccafe$ and onely filiall 
 feare (h^ltzm&ine. filiall few in this life doth two 
 things, firfl it efcheweth evill for feare of offending 
 God, and feare of being feparate from him, which fhnll 
 not remains in the life to come,forthen the Saints fhall 
 be fo confirmed that they cannot finne. The fecond part 
 
 of 
 
 AeoUUtion betwixt the 
 glorified, renuec! aad 
 old Ad*m. 
 
 ^Duplex timer fili&lii) 
 evitare malum, & 
 facere honum. 
 
Ofthepaflion of Feare. 
 
 221 
 
 o\flia3feare is to reverence God as our chiefe happi- 
 neffe, and that foal! remainc in the life to come, there 
 (hall be neither evill ofpuoifhnicnt , nor evill of finne$ 
 there (hall be no evill of finne there- therefore that part 
 of jitt&tt feare fea!i ceafe : neither ftiall there bee any 
 feare of puniftment there, but to reverence God as 
 ourchietcbappincfle; Per-ficieturinpatria^non afolebt- 
 tur • non minuitHr fed nugttttr reverentU timet it ill is : this 
 feare fhal! be perfected in the life to come, but not abc- 
 lifted; this feare of reverence fhall not bee diminifhed 
 but augmented ro the bleffed. But ftliall feare in the 
 children ofGod here makes them to efchew evill both 
 for offending of God, and for feare of being feparate 
 from hira. But the unrcgcncrace onely for fear* of pu- 
 nifhment 3 ^r^him r 
 
 The remedies t$ cure thupafihn. 
 
 That we may cure the finful! paflion oi feare - % FirO, 
 many times we feare that which is not evill, but onely 
 which hath a fhew of evill, Pfal. 14. 5 . They feared where 
 there wo* necaufe of feare :f*piHs opimerte labor amus r quam 
 re 5 We are more troubled oftentimes with the conceit 
 of a thing, than with the tbirg it felfet If the thing bee 
 evill which wee feare, yet it is not fo great air -evil] 
 as wee cake it tobe^, or perhaps that which wee feare 
 will not fell .ourj or if it fallout, wee fhall not bee 
 diifurbed with it, before it fall out. The evill which 
 thou feareft is cither imaginary, moracntany, contin- 
 gent or uncertaine, whether it wrl! fall out or not : Sene- 
 ca faith, Ne fis mtfer anttttmpus ,qu*dam not magis ter- 
 qutnt, cjuam debeant:.quddamanie torquent, qmmdebeant^ 
 qntdam torqvent^ cum emmno nen debeant : that is, Be not 
 tee niferable before hand ; feme things trouble fa more 
 thanthey enght tedee 3 forne things trouble us before thy 
 euoht_ 
 
 Timor •vdmaliefi, 
 
 imaginariuii moment Or 
 new, contingtnsi islin- 
 detefminotMi 
 
Ill 
 
 Of the Tafiion of Fear e* 
 
 Triplex vita in hominc, 
 phyfica)politica } (*t* 
 tbiefr&ca. 
 
 ought ; andfome things trouble w^ which ought not at all: 
 rebut eft demenda perfona± pull the maske off things ,and 
 then we (hall pot be fo affraid of them. 
 
 2 Let the feare of the Lord poffeffe thy heart, and 
 then all Qther/?4rrtwiil becaftout : when the dictator 
 ruled in Rome t then all other officers ceafed-, f© when 
 this true feare of God poflefieth the hearr, then it will 
 banifhallother/wr*. 
 
 3 There are feme, that feare neither Gad. nor man, 
 astheunjuftludge,z^i8 # 2 thefeare worfe than the 
 <i\vc\l 3 {Qr,£efeares and trembles, lam. 2. ip. There are I 
 fome that feare both God and man ; there are feme who 
 feare God and not man ; and there arefome, who feare I 
 man , and not God. The remedy to feare God 9 and to 
 bee free o£ fervile feare , is firft, to looke upon Gods 
 love, and then to his juftice , this will breed filiall feare 
 in thee; but if thou looke firft upon his juftice, and 
 then upon his love, that breeds but fervile feare 5 if 
 thou looke firft upon man,and then upon God, that will 
 breed onely but a humane and wordly feare; if thou 
 looke firft upon God and then upon man,this will breed 
 filiall feare. 
 
 4 The greateft fervile ftare y \s,fupcrjtiti3U4 feare ^ 
 therefore idols are called terriculamenta, Efay.^, 16. 
 all other prlfoners fleepe in their fetters in the nighr, 
 but thefefuperftitious wretches, areafirighted in their 
 fleepe, and fleepe not foundly ; they may be compared 
 to little children, who firft blacke the faces of their fel- 
 lowes, and then are afraid of them: fo they firft fetup 
 thefe images , and then fuperftitioufly worfhipping 
 them, are afraid of them: but the true remedie to cure 
 this fuperflitiem feare , is, tolearnc infpirit and truth 
 to worfhip the Lord^oh. 4. 
 
 5 The life is taken three manner of wayes in the 
 Scriptures: 1 naturally , 2 politically and 3 thcologkaiy. 
 
 Nam ally , 
 
Of thepafion of $oldn$Jfe . 
 
 22$ 
 
 N&turallyjNhtTi the fbule and the body arc joyned, and 
 the foule quickens it. Politically :Ecclef 6.2, what hath 
 thefoore tbtt kmnvcth to walke before the living ? the poorc 
 are ask were dead in refpedt of the rich who have the 
 comfortable raeanes to make them live well. Theolo- 
 gically, the \*ft live by faith y Habac.i.^. fo^Rom. 7,8. 
 and the comraanderoent which was ordained to life 5 
 feare him leaft who can take but thy politickc life from 
 thee, (thy goods : ) feare him but in the fecond degree 
 who can take thy naturall life from thee : but feare 
 him moft of all who can take thy fpirituall life from 
 thee, this is to kill the foule. 
 
 Ofthefafsion ofBoldnefJe contrary to feare. 
 
 BoldnefTe, u Afafsionofthefoule^ which fcrtifethtta- 
 gaintl great efi miferies^ hardefl to be avoided^ and incoura- 
 geth it to pur fue good things which are mo(l painefull to oh* 
 tame. This paffion is for the meft pare joyned with te- 
 meritieoi rafhnefie. When the Saints ©f God ftand 
 forth for the defence of his Church or Gods glory j it is 
 not boldneffe,but courage or fortitude. 
 
 Chap. XIV. 
 OfCholer or Anger. 
 
 ANger, is afafsionoj the minie for wrong offred; it 
 difereth from hatred $ for^frfeekesrevengejw 
 ratione )ufli vindicami^it hath refpeft to juftice and re- 
 venge, and it is a fudden paffion . but the paffion of ha* 
 tred is a bad paffion in us, it is ira inveterata. Augn flint 
 compares anger to a mote in 3 mans eye, but hatredto 
 abalfceorabeame, 
 
 Angtt 
 
2*4 
 
 Of the (Paflion of Anger. 
 
 AcoIIrtioa befwxt the 
 innocentjand f?cond re- 
 newed, old Addm, 
 
 'DiJfirM.ii^ult, 
 
 A collation bstvvixt the 
 eld renued,and (ecand 
 AfUm, 
 
 Anger is in God cmintnter: in bcafts it is but umbra ir* 
 and in man it is properly. 
 
 2?«wA«tf*r^ makcth foure forts of anger; the firft> f 
 which arifeth from a deteftatio of the (in, this he calkth 
 etfftttHi pur* deteft&tionis ^ that is, when one detefts i inne 
 purely, which might havc-b<?enein^4w bimfelfebe* 
 fore he fell, if he had bcenc angry with Ew, when (bee 
 inticcdhhn roeateofthe forbid Jen fruite. Secondly, 
 when there arifeth adeteftationof the finne, wiiha 
 certaine trouble in the fenfuall part , yet without any 
 pcrturbarion of the minde, and this was in Chrift. 
 Thirdly, when not onely the inferiour faculties, but al- 
 fotiiefupsriouraretroubleclj.as in the children of God 
 when they are angry againft' finne, their zeale feme- 
 times fodifturbeschem , that it hindrcth their rcafca 
 for a while, but afterward it growes more clearc agatae; 
 as when wq lay eyffalve to thceyes,the eyes for a while 
 are dimmer, but afterward they fee more clearely 5 fd 
 this z';a!e akhough it trouble reafon for a while, yet af- 
 terward it becomes, more cleare. Fourthly, it not one- 
 iy diflurbcs the inferiour faculties , but alfo blindes 
 reafon, and puis out the eyes of it in the im rege- 
 nerate, as the PhUtfiims- did '.^//Sw-eyes, lttdg. 
 16. 
 
 Sometimes manufeth not reafon at all,but like beads 
 io\tewt»ftin&i as mad men and children- fomeiimes 
 man ufecu reafon, but his reafon is fo corrupt and de-. 
 proved, that his corrupt reafon and his pcrverfe will 
 makes his anger to be more iin full , as Ab*{*l*ns\\z\xed 
 towards Amn$n r which* ht kept up two yegres within 
 bimfclfe 5 b c found opporrunirie, he killed his, 
 brother, 2 Sam. 1 3. Thirdly reafon may bee righcly 
 let, but yet the fenfuall appetite fo prevaiks, tbacic 
 overcomes the will, as in David when h; c would have 
 killed N4t>*l } 1 Sm*a% . Fourthly reafon auy be righc- 
 v If 
 
 / 
 
OftheTafshn of Anger. 
 
 ly fet and have the dominion, although anger bee not 
 . Wily fubdued, yet it prevai/es not, as ic falies out io the 
 I children of God when they are landing in the fate 
 of grace, tergiver/itar in bis, licet nm rekcletur-, « makes 
 fame ihift in the Children of God, although refift not 
 altogether . Fiftly, when there is a full and tor/all fubiecU 
 on of anger, a r H< this was in Chri^V. 
 
 There arcrwo forts of anger - 3 the amgerzfZtM/e.nd 
 the anger of repentance ^ the anger ofzea/e is, a deiire to 
 punilhfinne.asfinnein others, and that was in Chrift 
 when he whipt outrhcbnyers&fellcrsoutoftheTYm 
 pie Lnk. 19. 45. the teak of 'Gods boufe did eate him up 
 m, 69. 10. The anger of repentance is, when one in- 
 niasapumflifBentuponhimfelfe for his owne finnes 
 and isangry with bioifelfe for his owne fioae. this was 
 notm Chrift, but iathe regenerate. • 
 
 The regenerate feeke not a revenge, but commit the 
 revenge to God to whom vengeance belongs, Gen 
 5 0.1 9, sad if they have authoritie rrom God ropuniOi' 
 mn exudu modum, it is not out of raeafure, Gen, c bur 
 
 thennregeaerate being butprivate m ,n , and having no 
 authorise, will have, tooth for teotb, and eye for ere 
 4«A;5.J8 thisisthePharifes revenge, and If Zl 
 cimesnecon.es to Games weoge, /even fir e„e, Ge» 4 
 24. and femetimes to LameUes r e yen^/event} for one 
 Ge». 4.2 4. and fomctina to ^*^*/reven^,/*fe. i 6 ' 
 
 The regenerate areflow to anger and ready to for- 
 R've.buttheunrcgeneratearereadyiobec angry, and 
 flow to forg.ve, and ifth.y bee brought from rc _ 
 
 yeng^ y etrhedreggsai!Ir fSna inewiththem,andftili 
 
 ^jrMnestherreveno^r remember. The Iewesgivc 
 «ewmpIeoftbis«5/»K*»fcntto borrow of Reuben, a 
 
 hatchet-, 
 
 225 
 
 A cpflarjon betwxt the 
 i'cond and renewed A- 
 
 duplex ira, \di f<? re- 
 faifcentizn 
 
 Cotl.f. 
 
 Betwixt the remised 
 andold^flfc/a. 
 
 Gl'i. 
 
2l6 
 
 Of thfaftonoj 'Jngtt 
 
 C0B4. 
 
 gu&drupkx retributio, 
 pcrverfitatis, fragilita- 
 tit) tojuitatu. (f $er- 
 fcfiionii m 
 
 Coti.4. 
 
 Qaatuor iModerantur 
 irzm, longanimitaiy 
 manfuttudo, facility 
 adigpofcendum, (f 
 dementia* 
 
 hatcheM^mefufcthtolendit. l^» few the next 
 day to borrow a fickle from Simeon; he grants it , but 
 
 as he did to me y efterday . although tbs bee not uluo (as 
 
 anger 3 fuchwasthatof /«fcrin Ceiling of Chrift **. 
 J. to render tvU^cviU^fr^Mu anga ofin- 
 fiwiitie, " m* when hee killed Jkmr , for flaying of 
 
 as ^/&*r* did to Modern, ^ m °A ^YA^ 
 caufe he had difcovered a treafoo «, jotted againft hi* 
 thiswasjpfetf*. T<>render^r.W/, this is;,,- 
 
 To render <w///*r <«* » s natura11 f dr a C ?L \ 
 rupt «£* this isfound Jti**, to render^ 
 g L, this 'is the Pharifes r.ghteoufneflc. ,M** 5 
 20 £*«»* »«r rhbttoHfmffe exceede the righteou). 
 
 aid -a Chriftiao muftdoe ™^e than to ren.er j^r 
 
 long. - - « lt "a Thpunre^encratc wanting theie 
 
 ratc S thcr^men\Thcu a rccc h * wam 
 
 fourecounfeliers 5 the,rang rexceeds. n . ' ' ft . 
 fetfjtoto ^P^SS 1 ^ Hd Harare 
 
Of the Tafsion of Anger. 
 
 tzj 
 
 Tria confequuntnr in- 
 juriam, train ajfe- 
 ttione> ha in vultu, & 
 reparatio per leges. 
 
 are «*»*&/> imp/acabilcs, Rom. u they cannot be plea- 
 fed; Iaftly,they arc eruelland cannot be fatisfied in their 
 punifhnaenr, 
 
 Qncft. Whether is a man bound to remit the injurie 
 donetohioiornor, when his neighbour deiireth par- 
 don of him? 
 
 Mfo. Three things arife of an injury done to us; 
 &r(\, hatred in cur affection; fecondly the figne of this 
 anger is, whenitappcarethintfae countenance 5 third- 
 ly, when we intend acSion by law for the wrong. Wee 
 arc bound to pardon the firft, although our enemy fue 
 it not of us j we are bound to pardon.the fecond , when 
 our enemy fues it of us ; but wee are not bound alwayes 
 to pardon the third; for wee may in fonae cafes, re- 
 paire the wrong done to us by Law , without any 
 rancour in our heart, or fliew of anger in our counte- 
 nance. 
 
 The Hebrcwes fay; ifa man have offended his neigh- 
 bour, he auiftgoe and feeke reconciliation of him. bin 
 if he will not be reconciled, hee (hall take three men 
 with him, who fhall intercede for him, and feeke recon- 
 ciliation: but if hee yet will not pardon him , this is a 
 great iniquitie to bee focrue>l, and not to pardon the 
 offence, for it is the manner of the Ifraelites to bee ea- 
 fily reconciled, and to pardon wrongs, aslofeph was to- 
 wards his brethren; then he leaves his neighbour inex- 
 cusable. But if his brother die before he have offered 
 thefe things ana bee recer?ciledto him 5 hee fhall take 
 ten men 3 an J go: to the place where his brother 
 was buried whom he hath offended,and flan j above the 
 dead, and fay before thefe ten men, / have [inned aga'wft 
 the Lord God of ifriel , and againe this my brother N./0 
 whom Ididfo andfo. 
 
 C brill makes fundry degrees of unjuft anger , Mat. 
 J .He that i angry with hii brother, [ball he guilty of \udge- 
 
 Tres gradttt its* i . zra- 
 celata, z.raca<$ ,irrifi9. 
 
228 
 
 Of tfo fafiion of Jyxgzu 
 
 Tria genera in}ttftair*. 
 ror* 
 
 tAAnpo^vyuA eft lemtas. 
 
 a£u3v£W 'yVbotifud- 
 
 den in anger. 
 
 ;V , who h hit- 
 ter inbii anzer. 
 
 ment;hethatcalU his brother Raca.jluUe guilty of the cou^ 
 celt h but he that calls hu brother foote 5 fhd bee guilty of be\L 
 fire h that is, of thegreateft punifhment in hell \ rhcte 
 thatcalitheir brother Raca, or are angry with their- 
 brother, are guiky alfo of hell, although nor in i^ . 
 a high degree; and according as the finnes grow, l0 
 doth the punilhment. Anger without words, is to be pu- 
 niflied by judgement ; anger exprefled by words, is to 
 be punifhed by the counceli; but anger joyned I 
 with words aad contuoielie, is to bee punifned by 
 hell. 
 
 Augu flint faith, infrimo efi ira tantumjn fecunio eft ira 
 fy ferm$- y in tcrti$ ira eft & certaexprefsto irrtjiGnis: tbat 
 is, in the fir ft there U but onely anger , in the (econd is anger 
 \oynedwith mrds^ m the third^ anger exprefjed with a cer- 
 tainegefture §f mocking. 
 
 There are three forrs of uniuft ang er in the wicked: the 
 firft is, called//, arid thefe that are pofTefTcd with this 
 anger art called by the Greekes *& Koi > qu* efi ira fubito 
 excandtfeem^ which is anger foone forredup , and this 
 comes from the humor, *//#, choler s as they ate foone 
 rtirred up, fo they are foone quenched . The fecond is 
 called pfrifc which arifeth of an induring anger , and 
 thefe are called ^y^/bittcriRthHraageri this comes of 
 fttvabilif) of yellow choler and anger, this is more 
 parmanentin thefe. The third is called, furor ^ and 
 thefe chat are poflefTed with this, are called *«*•*•'* this 
 comes from atra bifo, blacke choler or melancholy, 
 which caanot be fatisfied but by the blood of the ene- 
 my. 
 
 Some are foone angry and foone quenched, thefe are 
 like flaxe, foone kindled and foone burnt out. Others 
 long or they arc angry,& long or they be pacified- like 
 ^reene wood, long or it Rekindled, and long ©r it bee 
 quenched- but the word of all are thefe, that are foone 
 
 acgry 
 
Part. 2. 
 
 Of the Tefsion of Anger. 
 
 229 
 
 angry and hardly quenched, thefeare moft oppoGtc to 
 God, who is flow to anger and ready to forgive^ PfaL 103. 
 he is called CD'SN 3"!** erech appajtm^sye would fey , 
 one who hath wide noftrills, for thefe who have wideft 
 noftrils are.moft patient, as thefe who have narrow no- 
 ftrils are hafty. 
 
 The remedies to cure tbispafiion of anger. 
 
 That we may fettle this paflion of anger,Viitt y wee are 
 to confider the perfons of thefe whom wee have offen- 
 ded : we muft give place to wrath, and not intempefiivc 
 intendium extinguere, not to quench the fire unfeafona^ 
 bly.for then we rather increafe the anger \ when wc goe 
 about ia time of griefe topacifie them. So Jacob gave 
 place to the anger of his brother Efau for a while, by the 
 counfell of Rebecca, Seneca faith, Primamiram non aude- 
 bimm or at tone mukcre^furda eft & timens , dabimw illt 
 JPacium y remedia in rimifsionihus morbvrum profunt ; that 
 is ^We gee not about to pacific anger m tb: hcateofit , rvee 
 give it-leaf urc fir fl topttlc^ tree cure not feavers in their 
 height Y hut when they-begin to remit. 
 
 Secondly, when others have offended us 5 that wee 
 may quench our anger : /Firft, .Be angry hut fwne not 9 
 Epbfi^, 25, Anger and fitane are not two twins,yet they 
 are very like other j as flattery is very like to friendship, 
 and can be very hardly diftinguifhed from it ; for men 
 ofecntimes thinke therafelves to bee angry for Gods 
 caufe, whenasitis their owne particular that mooves 
 them. The difcipies call :d for fire from heaven upon 
 the Samaritans 3 Lukji,^. one would have thought this 
 to have becne hoiyangtr and Kale that oaooved them for 
 Gods glory ,when as if was their owne particular which 
 moved them : fo when the high Pricft rent his cloathes 
 Mai. \6. £5. We muft Iearne then to diftinguifh thefe 
 two, elfe our anger will be but finfuil anger. 
 , CL3 Thirdly, 
 
2$0 
 
 Of the Tafsion of Anger. 
 
 Part. 2. 
 
 Thirdly, Let not the Sun goe downe upon thy wrath.- 
 jlnfer faith Salmon, EteitJ,?. <?. rep in the bofeme of 
 fJef itgoeth to bed with them, rifcth with them, 
 continucth with them, and goeth oftentimes to the 
 erave with them j the firft dayit may be eafily cured 5 
 thefecond day marc hardlys but the third day molt 
 hardly: A threefold c -wit annot eafily be broken, Eccltf. 
 
 Fourthly, Let rcafon rule thine anger, and command 
 it • we ride not firft, and then bridle our horfc , but hi ft 
 we bridle our horfe andthenride: bee not firft angry 
 tand then thinke to bridlethy anger with reafon,for then 
 thou wilt deceive thy fclfc i but let rcafon firft rule, and 
 then be angry. 
 
 Fiftly, Remember that thy prayers cannot bee heard 
 unleflethoubc firft reconciled to thy neighbour, Mat. 
 5. 24. Leave thy gift at the Altar , and be reconciled to 
 him. So, 1 Tim- 2. 4. the Apoftle willeth, that men lift 
 up holy bands without wrath. So, 1 Pet. 3. 7- the man 
 and the wife tnuft not jarre, that their prayers be net btn- 
 dred-Ao thou canft nothcare the word with profit m an 
 per Therefore the Apoftle willeth us like new borne 
 babes to drinke in the Word, 1 ret. x. a. fo, we cannot 
 eate our pafieover uolefletbe leaven of malice ana envy 
 be caft our, 1 Cor. 5 . 8. Let tts not celebrate thcfcall with 
 the old leaven of malice. , , 1 t_ 
 
 Sixtly, Remember Chrifts example 5 who when hec 
 was reviled, reviled not againe,^^. 15- $*• . ka "J*- 
 to fpread thy injuries before the Lord as Etukus did 
 when Rabfhtkth railed sgainft him, 2 King. i9-H- 
 
 Seventhly, Behold ottcmimts the paffion or Chntt, 
 and that will quench thine anger. The Ifraelites when 
 they were ftung with fiery ferpents, Numb. 2 1. fo f oonc 
 asthcy lookt upon the brazen ferpent, they were 
 healed; fo when wee are injured and wronged by our 
 
 cne- 
 
Part. t. 
 
 Of the Pafsion of Anger. 
 
 enemies, if we behold the pafsion of Chrift with faith, 
 ic will quench the fting of our enemies anger. 
 
 Ar>gerks\\\ nothing oppofite to it, as the reft of the 
 paflions have, becaufe it rifeth of a prefent evill which 
 we cannot fhun. It it be prefent and w e may (bun it , 
 then there ncedes not a contrary p;iffion. When the 
 evifl is not prefent , and joy ned with df fficul ty if wc may 
 furmount it, then arifeth ceuvage • if we cannot furmount 
 it 9 then arifeth the contrary paffioo /<:wr*. If the evill 
 be prefent and joyned with difficulty, then arifeth anger ^ 
 becaufe we cannot fhunit; for if weeanfhun it 3 therecan 
 be no paffi on there. 
 
 ObjecJ. Bat mildnefie feemeth contrary to anger . 
 
 Anfa.Mtldmffe is not apaflion but a vertue which 
 moderates ir^nd is not contrary to it. 
 
 So much of the image oi God in man- in his know- 
 ledge, will and affe&ions, wherein especially the 
 image of God confifts. Wee come to his outward 
 image of God \ which is his dominion over the crea- 
 tures. 
 
 Chap. XV. 
 
 Of the fecwd part $f the image $fGod in man y 
 in bis dsminLn over the creatures. 
 
 MAn before the fall was Lord over the creatures, 
 ni herein he refesvbkd his Maker. 
 There is no cresturc that can ufe all the crea- 
 tures but man 5 Firft 5 he had dominion over the ia- 
 ftufible creatures, a^ the elements, for , no creature can 
 ufe the fire but man; he can doc fund r y things with the 
 fire that nocrcaturecaa dot* - 7 which argueth that hec 
 was made Lord ever it. The Lyon who is the King 
 
 4 of 
 
 2$x 
 
 Prop: 
 llluji.i. 
 
 v» 
 
22 2 Of Mans dominion wer the (features. Part. 2 . 
 
 Illujl.$. 
 llutt.4. 
 
 of beads, is afraid of the fire, and when hefeeth the 
 light of it, hefieeth from it. 2. Hee had commande- 
 ment over the living creatures, for as yet a little boy can 
 leade a great Elephant,and a child wil drive a number of 
 oxen before him; the reli&s of Gods image in man 
 makes them fiand in awe of him yet. 
 
 There are fundry creatures tharexcell man in feme 
 things; as fbme cxcell him in fmell, fome in fight , and 
 fomc in touchy but joyne them all together io man, hee 
 excelleth them all: which (heweth that man was crea- 
 ted Lord over the creatures. 
 
 Reafon is onely found in man , by the which hee can 
 fubdue all the perturbations to hearts, lam. 3. 7. All are 
 Umcdbym&n^ which they cannot doe by themfelvcs: 
 that (heweth that man was made Lord over them. 
 
 We count that one of the moft excellent qualities 
 in beafts, when they can counterfeit man neereft 5 as the 
 Elephant his reafon 5 the birds his words; the Ape 
 his geftures; which all fhew that he was made Lord over 
 them. 
 
 That which hath a fhew of reafon 3 & itmi»»te in 
 part onely, fhould obey him who hath reafon perfe&ly, 
 and underftanding of all things: but beafts have onely 
 feme fhew ofreafon,thcy know fomc particular things, 
 but they have not a full and an univerfall knowledge of 
 things,thcrefore they are naturaliy fubjc£l to man. 
 
 There is nothisg fwifter than the horfe among beafts, 
 and yet he carries man 3 the dog though moft fierce 
 waits upon man 5 rhe Elephant for as great and terrible 
 as he is, yet he fcrves to be a fport to man , in publike 
 meetings he learnes to leap, kneel and dance-, and other 
 beafts fervc to feed man: we eate the honey of the bees, 
 we drinke the milke of cattle, therefore all the beaflsare 
 made fubjeft to man. 
 
 Mian was Lord over the creatures before the fall, 
 
 and 
 
Part , 1 \ Of marts dominion o"ver the creatures. 
 
 and they were ready to obey him, hence may be drawne 
 *hcfe confequents. 
 
 It is 1 awful for men to hunt after the beafts and to catch 
 them now, becaufe that way he recovers the right over 
 them ftgaine, that he had at the beginning. 
 
 Man was Lord over the creatures before the fall^ther- 
 fore he could be afraid of none of them 5 we fee that Baa 
 was not afraid of the ferpent, asAAjis was when he fled 
 from it, Exod.q. 
 
 Man bath another fort of dominion over the Iivingcrea- 
 turcs, thanthat which he faath over the plants and hearbs 
 of the fields; for the dominion which he had over the li- 
 ving creatures was per imperium rati$nis^ but hce had do* 
 minion over the phnts.jerfokmearHmuJum^onQly by u« ! 
 1 fing them. \ I 
 
 Man was made Lord over the creatures, therfore when f 
 byfinnehe becomes a beaft, like a dog or a hog 5 how j 
 farre then doth he abafe himfelfe from his fir ft eftate and f 
 dominion? Fkto called this, F&dam animarum inctrpo-] 
 rationem, which fbmc miftaking, thought that bee held 
 that the foules ©f men cntred into beafts 3 but hee meant 
 onety-that men became brutifh and fenfuall like 
 beafts. 
 
 Queft. How were the beafts fo farrc diftant from 
 Adam gathered unto him, and how could they 
 give homage to hitn 3 being fo farre from him ? Au- 
 gufiine holds that when the beafts were gatherd toge- 
 ther before man, that it was not by the authority 
 which maa had ouer them being fo farre diftant from 
 him 5 but by the miaiftery of the Angels 3 or by the 
 immediate power of God , as they were gathered 
 in the Arkc to Nm?j, 6c*.j&9* This feemes moft pro- 
 bable. 
 
 Before the fall the beafts were fnbjcd unto man : but 
 fincc the fall hee hatb loft his dominion 5 they become 
 
 enemies 
 
 *?? 
 
 *4ri/?.poli,c.$< 
 
 Gw&vtliter.caM. 
 
 A collation betwixt the 
 innocent and old /Mm, 
 
*?4 
 
 OJmans dominion over the creatures. Part.2. 
 
 Lib.Z.cap 8. 
 
 A collation trttw'xt the 
 fecond, renued, and old 
 Ad*m, 
 
 enemies unco him,they pickc our hiseycs,eatehisfle(h, 
 lappehisblood.Before the fall Gods image made them 
 ftand in awe of him. M.ia (lands in awe of the Kings he- 
 rald ^becauieof his coate ofarmes, take off this coat of 
 armes from him. and men carry norefpe&to him : The 
 image of God is as it were the Lords coate 'of armes, 
 which be put upon him, that made the creatures af- 
 fraid of him. We have a norable example of this in the 
 primitive Church, as Euf'tbm tcftifieth , when the 
 Chrifhans were caft naked to the wilde beafts: ye fhould 
 have fcene them (lamping, raging, and ftaringagainft 
 them, but durft not fet upon them, the image of God fo 
 affrayed them : therefore the pcrfecurors covered them 
 with the skinnes of wilde beaits , to make the m run upon 
 them. 
 
 Chrift when he was in the wikfcrnefTe with the beafts 
 forty dayes and forty nights, they hurt him not, Mark. 
 i. So when the image of God is reftorediomanin ho- 
 line He , they begin willingly to fervc him .- hut they are 
 enemies to the unregenerate. The dodges that eate the 
 flc(h oflczubelyi Ktng. 9, 55. yet they licke the fan s of 
 Lazarus^ Luk 16.2 1. The ravens that picke out the eyes 
 cfthtfswhoaredifobedientto their parents, Pr$u. 30, 
 1 7. yet they ft z&Elits in the Wilder nci'L-, 1 King. 17.4.6. 
 Theferpents fling the Ifraelites in the wildernefTe,jVjw* f 
 21.6. yet the Viper when it leapes upun Paul- hand hurts 
 him nor, ^#-28,3^.5. Thcfifh eate the bodies fiftbe 
 wicked in the fea : yet the W ha!c preferred lm# Ion. 1. 
 17. The Lyons chat touch Qo:D*niel s yet devour his 
 accufers,Z>*w/.£. 17. Ir is true thar there a*e fome re- 
 lidhofthe image oftGod leff, which make the . tesftsco 
 ftand in awe ot him : therefor? PftL 1 14 it is (kid, 
 When men got torefl^ then the beajtsccme fat* to hunt for 
 their prey. Burthefc remnants of the itgage of God in 
 
 the unregenerate, doenocfocciiifiethe bcaite, as the 
 
 image 
 
j Part,* , Of mans dominion o~vcr the creatures. 
 
 image of God reftored in the rcgen ?ratc man doth. 
 
 Qwfl. What benefit fhould Adam have had of the cre- 
 atures before the fall? fur he had not needeofthem ad 
 ^//'w^/ww for nourishment: hee had not needeofthem 
 Ad indumentum for cloathingrhe had not need of them ad 
 labor u a&mmentum^o belpc him to labour in his workers 
 we have now. 
 
 Ak/tv. He had other u fes of them , for they were the 
 marterof iIk praifing of God. We fee now when Kings 
 and Princes kepe Lyons,Edgles,Bears, Tigers,and fuco, 
 their fubie&s gather their greatnefle by this, and their 
 foveraignty$much more did Adam before the fall gather 
 thegreatneeffeand excellency of God, by thediverfity 
 of thefe creatures. Againe, by them he fhould havclear- 
 I nedmorc cxperimeatall knowledge ofthequalitycs of 
 the creatures $ therefore it is faid, that God brought them 
 befire Adam that bee might fee how hee would c&Uthem^ 
 Gefi.2,20. 
 
 As hee was Lord over the beafts before the fall, and 
 they were peaceably fubieft tohiaijfothey were peace- 
 able amongft themfelves,and one of them devoured not 
 another. 
 
 Wee fee when the beafts were intheArke, after the 
 fall, the ravening beafts lived nor upon flefli, but they 
 agreed all together ; which vively reprefents to us the 
 fir ft eftate and condition of the creatures. And as ir 
 ferveth for the credit ofamaftcr ofafamilie, that not 
 onclyhis fervants obey him, but that alfo they agree a- 
 mongftthemfelves : So the creatures not onely obeyed 
 man before his fall, but alfoinfearc of their Lord they 
 agreed amon^ft themfelves. 
 
 As tnan had dominion over the brutifli creatures be. 
 fore his fall, fo fhould there have btene fome fort 
 of doaunioa and fubje&ion amongft men before the 
 fall. 
 Mans 
 
2$6 
 
 Ojmans dominion oyer the creatures. Part. *• 
 
 Ulujl. 
 
 Prop, 
 llhfl. 
 
 Prop. 
 Itiuft. 
 
 Horns tripliciter confi- 
 deratur^.rejpc&u dd, 
 z 3 re foe ffu brut orum, 1* 
 refielfu aliorum homi- 
 toim* 
 
 guintHflex feriiut) i. 
 nature , z , a/fe£fiomim 3 
 $ .f6itunz34 3 heiU)5>ex 
 compafto* 
 
 Mans cftate before the fall was no better than the eftatc 
 of the Angels : but amongft the Angels fome are fuperi- 
 our aad fome inferiour , for there are degrees amongft 
 the Angels \Colofi. 1 6. There fbould have bcoie a wil- 
 ling fubie&ion of the wife to the husband,fo (hould there 
 have becnea fubiedion of children towards their pa- 
 rents. 
 
 There was no fervile fubje&ion of man to man before 
 the fell but voluntary. 
 
 Therelickes we fee of this after the fall, when as man 
 had beafts a long time fubie& to him, but not men fer- 
 vilely. The firft Fathers were (heepheards along time 
 before they were Kings , to fupprefle and hold men un- 
 der: the firft King that ever we reade of in the Scripture, 
 was T^imrod^hich. was more than aooo.yeere after the 
 creation. 
 
 Servile and unwilling fubie#ion came in after the 
 fall. 
 
 Man is confidered three wayes • firft as he bath a ref- 
 ped unto God, and in this refpeft aii men are fervauts ,• 
 it was manscheife felicity to ferve God. Secondly, as 
 he is confidered with the beafts, in which refped he was 
 Lord over them, for they were made for him. Thirdly, 
 as hee is confuted with other men jand in this refpeft, 
 fome now are fcrvants, and fome are free. Firft, 
 now by future fome are fcrvants, as the dull and 
 blockifli , unto them that are of quicker wit and un- 
 demanding. Secondly , thefe who have comraandc- 
 ment over their tffe&iem now, are morally Lords over 
 thefc that cannot command their affe&ions, Thirdly, 
 there zxcfcrvi fortune 3 as when the poor? ferve the rich. 
 Fourthly, there are (erviktlti^ as thefe that an: taken 
 flaves in the wars. Fifcly,thefe who are fervaflt50f/4#fj 
 that fell themfelves. 
 Servile lubie^ion was contrary to the firft iiate 
 
 of 
 
Of mans dominion oyer the creatues: 
 
 257 
 
 of man ; therefore every one ought to (ecke freedom^ 
 providing he may have it with lawfull meanes, thatfo 
 he may draw neerer to this firft eltate ; hence it was that 
 God would have fuch fcrvants, who refufed their liber- 
 ty at the feven yeeres end, Exod. 21 . 6. marked with 
 a note of infarriie , boaring them through the eare: 
 This curfe to be a fervant was laide, firft upon a difobe- 
 dient fonne cham^ and wee fee to this^day , that the 
 Mwes % ch&ms pofterity, are fold like (laves yet. When 
 men may not have their liberty now by lawful! meanes, 
 they fhculd not fhake off the yoke of fervitude • this 
 was the fault of fundry fervants in the Apoftles dayes, 
 who thought becaufe they were the Lords free- men, 
 chey might fliakeoffthe yoke of their mafters: but the 
 Apoftle teacheththem another leflon , \Tim.5,\ A who* 
 foever fervants are under theyoke^ let them have a due ref* 
 fett to their m&jler$ % left the name of God and the Word come 
 to contempt. 
 
 Queft. But feeing all men are finners no w,whyare not 
 allmenflaves ? 
 
 An fa. If God would deale in juftice withusnow,all 
 (houldbee flaves, but God hath mitigated this to forae, 
 to rhe end that common wealthes and families might 
 ftand. 
 
 Adam gave names to the creatures.as their Lord, and 
 n figneof their fubk&ion. 
 
 Therefore none fhouldimp^fe names to children,but 
 the fathers who have fuperiority over them, no not the 
 mother. Yce fee when Rachel called her fonne Benoni, 
 Jacob called him Jse»]amin , Gen. 35, 18. Hence they 
 gather well, that Chrift as man had not a father, becaufe 
 his mother is commanded to give him the name, Efsy. 
 7* JWpi et ttifcmintwcabiS) in the feminine gen- 
 der, 
 
 Obie&. But Hagar gave her fonne a name, Gen t i6M. 
 
 and 
 
2? 8 
 
 Confer 
 
 Prop 
 Illufb 
 
 Dominium dei in cre$- 
 turn, eft abfolutu m-> 
 immediatum, et liberm 
 dominium bominis eft 
 conditiomtum et lite- 
 rum* 
 
 Of mans dominion over the creatures. 
 
 and yet hee had a father; then it may feeme that the mo- 
 ther may likewife impofe the name to the childe. 
 
 Anfxv. She gave this name at the commandementof 
 the Aogell, which Abraham afterward confirmed,cthcr- 
 wifeihere had no power to give it. 
 
 Thcrfore thefc fathers who give this power to others, 
 to impofe names to their children : refigne the firft part 
 of their authority over, their children, which God hath 
 put in their hands. 
 
 This dominion which Adam had over the creatures, 
 was not an abfolute dominion. 
 
 God hath dominium merum^ immediatum^ et liber urn s 
 hee hath abfolute, frce,or immediate dominion over the 
 creatures: Man had onely but dominium condi. 
 tiemtum : fuch a dominion that was not an ab- 
 folute and Ample dominion , to ufe them at his 
 pleafure. 
 
 They who hid their inheritance in Ifrae!, had not an 
 abfokue and immediate dominion, for it was Ema~ 
 naels UnAjZfaj. 8. £. God had die abfolute dominion: 
 but theirs was conditionatum 5 for they might not {ell 
 their inheritance to whom they pleafed , neither 
 might they alienate their lands perpetually; but one- 
 ly morgage them to the yere of the Iubi!ee,z>z/i/.2 5.i3 
 SotheLe vices hzd not mirum dominium of the tythes, 
 but condition aium^ Leviuxy^. For none of their 
 children who were leprous might eate of them, nei- 
 ther might a Granger cate of them , neither might they 
 fell them to others. Caleb bad the property of Hebron^ 
 and yet it is faid to bee given to the Levites 5 it was 
 Calebs by right of propriety , but it was the Priefts 
 j becaufc they dwelt there, and had the ufe of the 
 ground. 
 
 So Adam before his fall , he was but iwwT<t,dei vfu~ 
 frucluarm^xt tenant of God,but God was the immedi- 
 ate 
 
Of mans dominion oyer the creatues: 
 
 239 
 
 ftuft.l. 
 
 Duplex ufa creatura- 
 rum, nudut ujks 3 et ufii~ 
 frufluarm. 
 
 ate Lord ^ui haiebat dire&utu dominium y et ad omnes ufus, 
 he had the fupreame dominion and abfolute ufe over all 
 the creatures. 
 
 Adam, had nor nudum ufum of 'the creatures, but hee 
 was ufu-frutiuiriw. The Lawyers illuftrate the marrer 
 by this example* if thou get the ufc of ones garden,thou 
 may gather roles 5 hearbs, flowers to thy owne ufe, but 
 thou canftnot fell them t© others to make bene- 
 fc of them. But if thou be ufu-jruttmrius 3 then thou 
 may make benefit of them, and fell the ftuitc to o- 
 thers. 
 
 Another example. If one leave in his latter Will to 
 thee the ufe of his fiocke, thou may ufe his flocke for thr 
 dunging of thy ground 5 but thou may neither fheare the 
 fheepe, nor milkethem$ for that pertaines to them, for 
 whom it is left:but if he leave the vfa-fruftum, then thou 
 may ufe both the Eailkeandthewooll. 
 
 Man in his firft eftate had not onely nudum ufum^ but 
 ufa.frntfum) he had not one!y a bare ufe of them for 
 maintenance, but hee was Lord over them . Hee had not 
 onely power uti?j$\fedfrui ijs^ not onely to ufe then^but 
 alfo toinioy them: and they diftinguifh thefe two ; aliud 
 eft dare alicui ufum 5 that is 3 // is one thing to give a man the 
 ufe of a thing , and another thing to give him it unto ufe : he 
 whogirahtheufeofathiog,giveth not the dominion 
 over it; but hee whogivcth it unto ufe gives alfo domi. 
 nion. 
 
 A man may have nudum ufumjtiUiciPum rei 5 as when 
 a thiefc takes a roans horfe. 
 
 Secondly > a man may have nudum vfum 3 fed licit 'um^ et 
 milem 1 as when a man hires a herfe. 
 
 Thirdly, a man may have nudum vfum^ et licitum^fed 
 mnvtikm^ as when the fcrvant ©f a banker changeth 
 money for his Matter, allthecommedity is his Rafters. 
 
 Foutthly 3 amanmay have ufum licitum, utHem^ et 
 >, t r0m 
 
 Duplex p6teftas* nten- 
 di, etfrvendi. 
 7)iftinguunturh£C)darc 
 ufurn, eidmeinufum. 
 
 iBuft.i. 
 
 Ufa rei multiplex. U 
 nudus et illicitt»>iAich* 
 tmtt utilises licit us fed 
 non utilise >ufa utilu 
 etpreprietas fubordina- 
 t&> 5 .dominiumdireffum 
 etaltum- 
 
24° 
 
 Of mans dominion trvtr the creatures, 
 
 A collation bstwixt the 
 innocent, andfecond 
 
 Duplex pot eft as, autho- 
 
 ritativa, & Jiibautijo- 
 
 ritativai 
 
 "Duplex m> ad rem, & 
 
 in're. 
 
 'Duplex insUn commun'b 
 & inproprio. 
 
 duplex ufin, him, & 
 fyfti. 
 
 proprietatem ^fedfubordinatam 3 as hee who holds his lands 
 in fealty. 
 
 Fifdy, he who hath the propriety,*/ dominium dm- 
 tfum^this is callzddomiriwm altum, the fupreame domi- 
 nion, ddamh&d not this fupreame dominioOjbut fub or- 
 dinate t©God f Chrift iscalled the Lord of the Sabbath, Mat. 
 12.8. and man is called, Lordof the Sabbath , M*rk. 
 2. 27. ^8. how is Chrift called the Lord of the Sabbath? 
 As the fupreame and high Lord. Man is called. Lord 
 of the Sabbath^ not as the fupreame, but as the 
 (ubordinate Lord. 
 
 Tihcfirjl Adam had all things Hub/eft to him, but 6y 
 fubordinaiion: bat the fecond Adam had them,by a more 
 excellent manner from God his Father, emmenter, by 
 way of excellency. P/al.2* 1 m/tgive thee the ends of the 
 earth for apoffefftin* 
 
 Secondly, the frft Adam had im ad rem^ im in re^ hee 
 had not oneiy the right to the things, butaifocheufcof 
 them. But ihz/econi Adam had im *d rem fed mn in re, 
 for the mod part 5 that is, he had the right to them, bur 
 the ufc of few ofchem for the moil part. 
 
 Queft. Had Chrift nothing in propriety to himfelfe, 
 had hee butondy the naked ufc of things i 
 
 Anfv* there are fundry forts of rights. Firft, 
 that which many have right to in common, as the 
 Lcvitcs in Iirac-1 had right m common to the 
 tythes : but Barnabas a Levirewho dwelt in Cyprm, 
 out of /0dfe*,had his poffeffions proper to himfelfe, Afts. 
 4, Sa the Church of icrttjalem had their goods in com- 
 mon. 
 
 Secondlyjtherc \%,ufmiumjt ufmfaBf^the ufe of pro- 
 
 y, and the naked uie of chiflgsjtfee nakedufe is ,when 
 
 a man hath onely the naked ufe, that hee may neither fell 
 
 ir,nor give ir to others : thcafetf propriety u> when he 
 
 may both ufe khiirifelfe and give the ufe of it to Others. 
 
 When 
 
Of Mans dominion oyer the Creatures. 
 
 When a man hires a h©ufe,thenhee bath onely the bare 
 «/?ofir,bccaufehcecannotIetic out to another, but 
 when hee hath a Lcafe of it, then he hath ufum jurit^nd 
 may then let ic to another, 
 
 Thirdly, there is a right of charity and a right of proper- 
 ty : a roan comminginto a vineyard, he may eateas 
 many of the grapes as hee plea fcth to fatisfie his hunger, 
 Deut. 23. 24. this is the right of charity : but hee may 
 carry none away with him 5 this is the right of property. 
 So the Difciples when they were hungry upon the Sab- 
 bxh^pulled the eares ofcorne^ Matt h. 12. 1, This was the 
 right $f charity , but they carried none away with them, 
 becaute they had not the right of property ; 3nd in this 
 fenfe it is that Salomon, Vrov. 3.27. cals the poore ba- 
 gnale tcbi 3 the Lords of thy goods : withheld not thy 
 goods fr om the owners thereof , that is , from the poore 5 
 the poore in their neceffity have theufe of thy goods. 
 That axiome is true then, luscharitatU manet femper, 
 fed nonprofemper , habent enim \tu atendi, non pro omni 
 tempore fed tempore neceffitatis < that is, Charity re- 
 maineth alwaies, but we are not at all times to give our 
 goods 5 there is a time to give them , not all times, 
 but in time of neceffity 5 andjn this fenfe is that of 
 Luke to beennderflood, Luke 6,30. Give to every one that 
 askesofyou^ that is, who inextrcame neceffity askes of 
 you. 
 
 Chriflhadnot \usin communis with the Difciples, in 
 thebagge , loh. it. For thefethat have a common right, 
 one of them cannot give without theconfent of the reft^ 
 butChrift had a proper right to thebagge, and com- 
 manded /ados to ufe it fox the benefit of the poore, Job. 
 
 Secondly 5 Chrift had not a bare & a naked ufe of things, 
 
 butalfoheehadthe«/r^/ r jpr^r/ k /infomc things, as the 
 
 cloathes which he wore, and the money which he fpent; 
 
 R he 
 
 241 
 
 Vuplexjus, charkatis, 
 <s* profrntatfs. 
 
 Of the right that 
 Chrift as man had to 
 the creatures. 
 
ZAfZ 
 
 Of Mans dominion over the Qreatures* 
 
 hee had not onely the /w(r^ »/>towcare them, butalfo 
 thepropertyoi them, for he might have given them to 
 others : it is true, hee had but nudum ufum of the houfe 
 which hce dwelt in, Luk. 9.5 8. The Boxes have holes J?ut 
 the Sonne ofmanjhath not a hole wherein to hide his head Jar 
 he had not the property of any houfe * 
 
 Thirdly, hee hadnot onely ins eh arit at is to things,but 
 alfo the right of property, neither had he rhefe things as 
 almes, for that which a man laboureth for is not called 
 almes, /J/a* titulut recipient y ratione naturalU neceffitatis 
 fxcit mendicum ,the only title of receiving inrefped ofna- 
 turall bcg flic y, makes a begger : when it is fought and gi- 
 ven in this manner, then itisalmes. 
 
 Now thztthefecondJdam had not his maintenance gi* 
 ven him,by way of almes,it is proved thus$firft ke had the 
 ends of the earth given him for a pojpjfion . Pfil.2. and all 
 things were put under hisfeet^pfai, 8. he fentfor the mans 
 colt, Luk. tg\ 30, Which fheweth that he had right over 
 all the creatures. 
 
 A^aine, it is proved thus, Ifweeftv to you Jpirituall 
 things, ou^hi ye not to give ta tempor all things} 1 Cor. 9,1 1, 
 but Iefus Chrift (owed fpirituail things to them, 
 Therefore temporall things was his by right of pro- 
 perty. 
 
 Thirdly, it is faid, who feedes thepeke ideates not of 
 themilkeofit, 1 cor. 9.7. as the fhepheardandfoukher 
 h^ve the right of property to their wages , (b had 
 Chrift. 
 
 Fourthly, Chrift faith Luk. io, Goe into vehatfotver 
 houfe yee ctme % to and eate that which kfet before you : the 
 Difcip'es had sot onely ius gratitudinu , the right of 
 thc'nkefulriefife 5 but alio ittsiur is, the right of proper- 
 ty : Chrift had this right feeing hee preached the Gof. 
 pell. When Pauletookeno ftipendfrom the Corinthi- 
 aus 2 Cor. 1 1 , S.recef/t kiurefm^ hee went from his , 
 
 right. 
 
 'Duplex iusgratitudinis, 
 (St inris* 
 
Of Mans dominion oVer the Creatures. 
 
 *4? 
 
 right : therefore others had this right of property, and 
 fo had Chrift, 
 
 Obtect. But Chrift willed bis Difciplcs to leave all for 
 hiscaufe, Mat. 10. 37. and he fct himfelfeasan exam- 
 pie before them of poverty : therefore hee did renounce 
 all right of things, 
 
 An/w. Wee renounce all things two wayes, either 
 in our affeftiort, or in deed : they renounced all in ajjft&U* 
 butnot in deed. 
 
 Secondly, there are two forts of poverty . materiall 
 poverty,and/*rw«*# poverty. Chrift left all things both 
 moveable and immoveable in his affe&ion^raaii/y ■ but 
 not materially 1 Yermall poverty is this,when inour *fFe3i- 
 on wee are ready to renounce all for Chrift- but materiall 
 poverty is, when wee are a&ually called to the renoun- 
 cing of all. 
 
 Object. Mark. io.u. Chrift commanded the young 
 man, to fed all and follow him^ tfbee would bee per fe&: 
 therefore it may fecme that material poverty , is re- 
 quired of himthat would be moftabfolutely perfect, and 
 that Chrift made choyce of this fort cf poverty him- 
 felfe. 
 
 Anftv. Weemuftdiftinguifb betwixt thefe two • firft, 
 to leave all, and to follow Chrift :fceondly,that hee who 
 trufts in his riches fliQuld feH all. 
 
 The firft part of this fpecch belongs to the matter it 
 felfe,and the fecond to the perfon:the fir ft is common to 
 aLbecaufcal are bound to leave al for Chrift in afTeflior^ 
 but the fecotid part bt longs oncly to this yong man, who 
 was fo well conceited of himf lfe 3 truftingin his riches, 
 that hee fhould fell all, and fhould give" of that which 
 hee fold to the poore .- not that hee ftiould give all | 
 to the poore when hee fold it, but give of that which 
 hee fold to the poore 5 non dare omnia , fed de omnibw* 
 * c§r~. 8.?. 
 
 K % Q»eft. 
 
 duplex ahnegatio reru, 
 ™*ffe£tu,<<rineffe8u. 
 
 Duplex paupertas: w 
 terialis, (f fGrmolk. 
 
 Prior ut fcholafticilo- 
 qui?tur,facla efiadiem* 
 pojhrior ad bominem } 
 non Jimp lex. 
 
I 
 
 244 
 
 Of Mans dominion oyer the (reatures, 
 
 Confeq* 
 
 Queft. But why bids he him fell all? 
 
 Anfa. Becaufehcbad fu'ch confidence in his riches, 
 for they hindred him from following of Chrift ; therfore 
 hee bids him quite all actually \ which precept binds not 
 others, it being particular to him. 
 
 Obicff. But Chrift faies^ if thou wilt beperfett, goe ansi 
 feU*U, then this fecmes to be the pitch of perfection to 
 renounce all; and is more thanthac which the law re- 
 quires. 
 
 Anfw. Chrift fpeakes not here of any perfection-, ar 
 bove thepcrfe&ionof the Law . but of true perfe&ion 
 which is above imaginary perfection-: as ifhceftiould 
 fay : thou imagins thou art perfe&,and thinkes that thou 
 haft kept the whole Law, if it be fo, yet one thing is r c- 
 fting to thee, fell *//:thus we fee how Chrift applies him* 
 fclfe to his coaceithere. 
 
 Ob)ett* But it may be faide that this yong man fpake 
 not out of an ambitious conceit, for the text faith that 
 Chrift loved him. 
 
 Anfw. The event ftieweth that hee fpake but out of 
 theambition of his heart, and the words of Chrift 
 fliewthis alCo^Mark. 10.24. Horobard atbing kit for a 
 rich man to enter into the Kingdome of Gad i and where 
 it is faid Chrift loved him, vtrfe.z. 1. The Geeke 
 word Hyttmmvi fignifieth friendly to fpeakc to him> 
 and to deale gently with him; but Chrift liked him 
 notintheeftate that hee was in, for hee went away 
 trufting ftillin his richs, and loving them better than 
 Chrift. 
 
 Chrift and his Difciples renounced not all kind of 
 right of thefe things which they had 5 therefore thatob- 
 fervation of the glofle,upon the tenth oiMarke isfalfc. 
 Some have money 5 andloveit; fomc want money and 
 love it; but thefe are raoft perfedi who neither have 
 it, nor loveit:and to this they apply that of the Apoftle, 
 
Part. 2. 
 
 Of the end wherefore ,&*• 
 
 *45 
 
 Gala. 6, 1 4. / am crucified t* the mrld and the wtrld t$ me^ 
 as though a man could not bee crucified to the world, 
 unleffe hee renounce ic all, and gvc a begging, 
 
 Thus the Church of Rmc krvcth Godwich will* 
 worfhip , which hee never required at their hands,£/2?, 
 I.i 2. By their vowes of poverty ,chaftky and obedience; 
 this they make one of their counfe!s 3 of Evangelickc per- 
 feflion. 
 
 So much of Gods Image in man- both inwardly in 
 his foule, and outwardly in his dominion and fuperiori* 
 ty over all inferiour creatures $ it rcfts to fpeake of three 
 confequents proper to this image. 1. Wherefore Gods 
 image was placed in man. 2. This image being placed 
 in man, whether it was naturall unto him, orfuperna- 
 turall. 3. The benefit he reapcth by this image 5 which 
 Was his fociety with the Angels. 
 
 Chap. XVI. 
 
 Of the end wherefore G^dflaceithu image in 
 fAan. 
 
 GOd placed this image io man , to keepe a perpetuall 
 fociety betwixt man and him. 
 
 Similitude and likeneffeare a great caufe of love; A- 
 Atm loved Evah when hee faw her firft, becaufeflice 
 was like unto him. As a man when hee lookesintoa 
 glaffe, hee lo veth his image becauf e it is like to him j but 
 difsimilituie breeds hatred. A man loves not a Serpent 
 or a Toade, becaute they are moft unliks him. David 
 raarvailesthat Godfliuld looke upon'roan,?/2/.8. but in 
 the end hee brings in his Jimi/itude in Chr ift, or elfe hee 
 would hate us. 
 
 Secondly, God placed this image in man, as a marke 
 R 3 of 
 
24S 
 
 Cfthe end wherefore Part. 2 . 
 
 Acol'ation betwixt the 
 innocent and old A' 
 dam. 
 
 Coyife^ 
 
 TheodoretMb.S'Mp* 
 
 ot his pofleffion ^therefore the Fathers called him num. 
 m!MDei\ for even as Princes fet their image up:m th ir 
 coyne,fodid the Lord fee his image upon man 5 there, 
 fore raifcrablc are thefe, who adulterate this coin?, and 
 blot out this Imsgeof God; hee deferveth no^v to be ar- 
 raigned as a traitor before God. 
 
 Man in innocency was like unto God , but now he is 
 become like unto thf beads of the ficld 3 PfaL 49. now 
 God may juftlyexprobrateuntohin} 3 ifcW^w*## become 
 like to one of m. There was a great change im Naomi when 
 fhee came to Bethlehem^ flice was not then Naomi beauti- 
 ffell , but Mara birterneffe .• there is a greater change 
 now in man when he is ialne from his firft eftate 5 and loft 
 this holy image. 
 
 Man was made to the image of God 3 therfore no man 
 fhould lift his hand againfthim, Gen. 9. no Prince will 
 fuffer his image tobc defaced 5 much lefle wit God. There 
 arofe a fedition '<£Antioch t for that ihtodefmxte Empe- 
 rour exa&cd a new kinde of tribute up >n the people; 
 in that commotion the people brake downe the Image 
 oftheEmprefTeP/tti/ta, ( who was lately dead. ) The 
 Emperor in a great rage,fent his forces againft the City 
 to facke it. When the Herald came 3 and told this to the 
 Citizens, one j\4*ceAwius aMopke indued with heaven- 
 ly wifedome 3 fent unto the Herald an anfwere after this 
 manner^ 
 
 " TelLthe Emperor thefe words, that he is not onely 
 cc an Emperor 3 but alio a man, therefore let him not 
 cc cnely looke upon his Empire ? but alio upon himfcltc: 
 c; for he being a man commands alfo thefe who $e men: 
 Ct kt him not then ufe men £o barbaroufly, who are 
 a m^de to the image of God.He is angry and that iuftly, 
 " that the brazen image ot bis wife was thus contume- 
 ' c lioufly ufcd,and (hall not the King of heaven be angry, 
 Ci to fee his glorious image in man contumclcufly han- 
 dled? 
 
Part. 2 . Cod placed the image in man* 
 
 *47 
 
 "died? Oh what a difference is there betwixt the rea- 
 sonable foule, and the brazen ima&fc? We for this i- 
 cc mage are able to fet up an hundred ,btit he is not able to 
 cc fet up a haire of thefe men agatae if he kill them. 
 
 Thefe words being told the Emperor, hee fupprc&d 
 his anger, and drew backe his forces : if men would take 
 this courfe, and ponderate it dcepely in their.heart, they 
 would not be fb ready to breakc downe this image of 
 God by their bloody cruelty. 
 
 Chap. XVII. 
 
 Whether the Image of God in A dim w<& xatttrafforju- 
 perntfurall. 
 
 THe fecond confequent of the image of God being 
 placed in man, is, concerning the nature of it. 
 There afe two things which principally wee and the 
 Church of Home controvert about, touching the image 
 of God. The firft is, conditio mtur*, the condition of na~ 
 turejthe fecond is^^/^/^/z/^^concerningmansrigh- 
 tcoufneffe* 
 
 The Churchof 2fo/w* holds, that there was concupif 
 cence in the nature of man,being created in his pare na- 
 f/^/kjbutitwasnotafinne (fay thcyj or a punishment 
 of (inne as it is now 3 but a defedt following rhe condition 
 of nature ; and they fay that it was not from God, bat 
 befides his intention, And they goe about to cleare the 
 matter by this cornparifon ; when a Smith makes a 
 fwGrdofyron,heisnot thecaufeof rhcruftia thVyrori, 
 but ruft followeth as a confequent in the y ron.-but if this 
 rebellion flow from the condition of nature, how ca& 
 God be free from the caufe of linne > who is the author of 
 nature ? 
 
 R 4 
 
 Their 
 
 Ttuplex conditio im\%tr 
 nii "Dei j nature; <2* 
 iuftitU* 
 
 Bellartn.lib 7^ap. 28. 
 
24 s 
 
 Triplex dijYimlituit 
 compdT.it ion it. 
 
 Whether ibcjmage of Goi in Jdam Part,2. 
 
 T-h^ there was no 
 concupifcenceinman 
 before the fall. 
 
 Their companion then taken from the Smith 
 and the yron , is altogether impertinent: firft,the 
 faith made not the yron, as God made man; 
 therefore he cannot bee faydtobce the caufe of the j 
 ruft of the yron, as God making m ; n , concupifcencc | 
 neceffarily followes him according to their portion. I 
 Secondly, the ruft doth not ncc-ffmly follow the* 
 yron, neither is the yronthecaufecfit,but (omeexter- 
 nail chiBgs«j they make concupifcencc neceflary to fol- 
 low the body, 
 
 Thirdly t the Smith if he could, he would make fuch 
 afword thatfhouMtaksnoruftj but God (according 
 to their judgement) caade man fuch that concupifcence 
 did neceffarily follow. 
 
 Before the fail there was no reluftation nor ftrife 
 betwixt the fuperiour and inferiour faculties in man 5 
 aad therefore no concupifcence : our reafons are 
 thefe. 
 
 Firft,ourfirft parents were not afhamed when they 
 j were naked, Gen. 2. but after that Adam had finned 
 I and faw hirofelfe naked , hee fled from the pretence 
 of God aad hid himfclfe even for very fliame^ 
 it is the rebellion betwixtihe fuperiour sn£ inferiour 
 \ faculties rhac makes men afhamed. 
 1 Secondly, in lefus C h rift the fecond Aiam , there 
 \ was no rebellion , and yet hee was like to us in all 
 I things finoe excepted, taking our nature upon him, 
 j and the effentiall properties of it. As cobceterop- 
 ted, Mat. 4, 1. lefut wot carried tj the Spirit tnt* 
 the defert to Iree tempted ; So to | iff em. 5. 7. 
 
 hct was beard in th&t -which bee {tared* 5o to bee 
 angry , Mar. 3. 5. Hee l$<Med round aiout en fhemsn- 
 gerlj-. So forgetfulacffe of his office by rcaion of 
 the agonie aftoniflbiag hisfenfes- Father if it bee p$f- 
 falejiet th'u cup pajfefrim me 3 Mat.26.z9. Wherefore 
 
 if 
 
Part,2 . Thtf MtnrtU or/upernaturall 
 
 249 
 
 if this ftrifc, betwixt the fupgricurand inferiour facul- 
 ties, was the confequeac ©f nature in our whole 
 cftate, then Chrift fhould not have beene blameleflTei 
 which is blafpheaiy : fir cmcnpifcence is fi» i Rom. 7. 7. 
 
 Thirdly, if there had beene rebellion, betwixt the 
 f#perio»r and inftriour facuUtes before the fall ; then 
 man in his whole eftate had not beene happy ; for paul iA 
 refpc<ft of this concupifcence, is forced to cry out,ifo^. 
 7. 1 1. O wretched m&n that Um , who (hull deliver mee 
 fromthu body of death* and original! juftice had not 
 beene fuch an excellent gift in that eftate, but onelya 
 reftraint, to reftraine this concupiscence that it burfted 
 not forth. 
 
 Fourthly, if this rebellion flow from nature, how can 
 God bee free from finne, who is the awhour of nature? 
 qui eft caufa can fa eft caufa caufati, in efjenttaltterfubordi- 
 »4*/if, he who is the caufe of a caufe, is likewife the 
 caufc of the effba in things eflentially fubordinate : but j 
 God is the author of mans nature and concupifcence • I 
 therefore according to their position, he muft be the au- 
 thor pf lmnc : this is blalphemic. 
 
 The Church of Rome holds, that this holineffe was a ' 
 fvperxaturatithingiomin, and not natural] inhis iirft 
 creation, and they goe about to (lie w the matter by 
 tnefecornparifoos. ^ 
 
 Theyfay^ansrigkceoufnefTein his innocent eftzte 
 was like a garland fee upon avirgias bead; the garland 
 is nopart ef the virgins body, and although the *arland 
 be removed,yet&erctnainesfti!!avirgin. So this*/ 
 
 Of mans originall ju- 
 ftice, according to the 
 Church of Rome, 
 
 girutLr,g»teiHjne{f<, they make it as it were airland 
 which being taken away from man, no naturalfthine k 
 blemiflied in him. ° s 
 
 Secondly, they compare it to 5<*#?i«Iockes which 
 when they were cut off, nothing was' rates from'aw. 
 fm nat H re, ti . 
 
 Third- 
 
25° 
 
 Duplex homo> mudm 
 
 Perer.Ub. 1. in Gen; 
 di/pat. de excellent.pag- 
 118. 
 
 Whether the image efGod in Adam Part. i . 
 
 Thirdly , they compare it to a bridle in a horfe mouthj 
 whichisnopartofthehorfe 3 nor naturallto him, but 
 ferves co bridle the hotfe and kcepe him in. So fay 
 they ,this original! righteoufnefie^ was no natural! thing 
 in man before the fall, butferved onefyas a bridle to 
 rcftraine concupifcenc?; and they put a difference be- 
 twixt a naked siao and a robbed man. Mm before his 
 fall (fay they)hc was naked.but God did caft his doake 
 of fopernaturalt tighteoufiiejfe about him to cover 
 him; but fince the fall (fay they) he is not homo Kudus, 
 fed fpcliat ^ 3 a naked man, but fpoyled of the graces of 
 God. 
 
 Hence is that divilion made by the Iefuires of the 
 eflate of man: thefirfteftate (faith he^ is of man con 
 fidered without grace or finne, (as they ter me it) in his 
 pure naturals . tbe fecond eftate is of man in his pure na- 
 turals, cloathed with fupernaturall 'rightcou'nefle: the 
 third eftate is of man degenerate & finfollr the fourth e- 
 ftate,isof mm regenerate ^ and thelaftis of man glori- 
 fied. But to confide* a man both voyd of grace and 
 finne, fuch a man was nevcr,nor never (hall bee -, neither 
 did the Iewifh or Chriftian Church, ever divide the e- 
 ftateofmanthus. 
 
 Thelcwilh Church takethup the eftate of man in 
 thefe three, thefirft they call -Adam* ratione creationis, 
 becaufehee was made out of the red earth; the fecond 
 they call Eno(h man fubjedl to all roiferie? the third 
 they call //J, man reftoredto bleffedntffe and happU 
 neffe. 
 
 TheorthodoKC chriftian Church, divides the eftate 
 of man thus : the firft cftate, is gratia celUtio % the bc- 
 ftowing of grace : the fecond is, ciBat* amifsio the 
 lofle of that grace beftowed$ the third is, iKliauratio 
 amifik^ the reftoringof loft grace; and the fourth is, 
 confirmatioinftaurau,thcconRtrnatioiio£ reftored grace. 
 
 We 
 
, Part, 1 1 y><ii rtaturall orfupernaturall. 
 
 We will fhew that his original! rightemfne/fe^ w^s 
 naturalito man, and not fupernaturall : where wee muft 
 conlider: that nature is taken five wayes .• 
 
 Fir ft, a thing is MturtU by creation, as the foule and 
 the body are namralt to man, becaufe they give a being 
 to him. 
 
 Secondly, for that which flowerh eflentialiy 
 and naturally froqj a thing, as the faculties from I 
 the foule. 
 
 Thirdly, for that which cleaveth meft finely to na 
 ture 5 as finne doth to the foule row. 
 
 FourthIy 5 for that which beautifieth nature and hclpcs 
 ii 3 as grace doth. 
 
 Fiftiy, for that which by generation is propagate to 
 the poiteritie, as original! corruption, 
 
 Original! )uflict was not natural! to man in the firft j 
 fenfe, foritwas nopartof his efTcnce. Itwas not na-| 
 turalitohiminthefecondfenfe, for it flawed not from ( 
 the undemanding eflentiaily,as the faculties of the foule 
 doe- butitwasnaturalltohim in the third fenfe 5 be. 
 caufe he was created in holineffe, and was the fuojecS 
 ofholincflc; itwasnaturall to him in the fourth fenft,- 
 b-.xaufe it made his nature perfe«5hlt was naturall to him 
 inthefifcfenfe 3 fcrhefliculdhave transmitted it to his 
 pofteririe by generation, if hee had flood in holinrffe, 
 as man doih finne now, which is come in place of 
 it. 
 
 OriginaRrigbteoufmffe to the firft Adam was natu- 
 ral! t - to the renued Adam, grace is {uperfiatttrall; to the 
 old Adam^ it is againft his nature , io long as hee conti- 
 nues in finne. 
 
 Our reafonsprooving, that original! rightetttfrejfe^ 
 was natural! to Adam> and not fupernaturall, are 
 thefe. 
 Firft, as are the relickesof the image of God in man 
 
 finct 
 
 a 5« 
 
 Of mans originall ju- 
 itice, according t0 the 
 reformed Church. 
 
 A eolation betwixt the 
 Jnnocenr,r enued,and old 
 Adam % 
 
 Tttfon. 
 
 I. 
 
*5* 
 
 Whether the image *f God in Adam Part. !• 
 
 fince the fall, fuch was the image of God in man before 
 the fall; but the rcmnao-ts of the image ofGodinman 
 fince the fall, are natural!, *0w,2. 13. Ftrij nature tkej 
 dee the things contained in the Law, 2 C*r . 1 1 , B$th net na- 
 ture teach jeu this ! therefore thciraage ofGodinman 
 before the tall was naturall. 
 
 Secondly , fufernaturattgifts are not hereditary, ncr 
 propagate by generation 3 no more than a colt (toufe 
 their owne fnailitudej is brought forth wit fa a 
 bridle in his teeth .• but man before the fa! I, ifeould 
 have begotten children in his image ia trigindk )u- 
 ft ice \ therefore triginatf \ufttce was sot fufernaturaU to 
 him. 
 
 Thirdly , bj nature rreedrc now the children tfwrath^ 
 Efhef.2 y j .therefore $rigtna& \ufttc* fhoald not bauc beene 
 fufermturaS to roan, but naturall by the rule of contra- 
 ries. 
 
 BelUmine, although he grant that there might have 
 feccne a man, created as well without grace as finne j 
 yet heeis iaforced to acknowledge, that this point of 
 erroneous do&rioe, did never generally prevaile in the 
 Romane Church: for there were fome (faith hee) ex- 
 cellently Iearaed, that thought as wee doe 5 that man 
 muft either bee in the eftate of grace, or finne; and that 
 there is not a middle eftate: and that originall righteouf- 
 nefle was required to the integrity of nature, and confe- 
 queatly that being loft, nature was corrupted and de- 
 prived ©fall natural! and morall reditude. Sothatiaan 
 after the fall oiJdam^ can doc nothing morally good, 
 or that truely can beenamedavertue, rill hec bee rc- 
 oued by grace $ as likewife Adam before his fall was 
 not able to doe any thing morally good by natures 
 power, without the afliftaace of fpcciall grace from 
 God. 
 But wc rouft hold for our part , this to be the ground 
 
 of 
 
wte natural! Qr/upernaturalL m 
 
 '5? 
 
 of no final! errour which the Church oiRome lay etfythac 
 man in his pure naturals, was voyd both of grace and 
 finne ; this is the ground of many other errours which 
 they maintaine. 
 
 Firft, that concupifctncm naturall co man, following 
 al waycs his creation. 
 
 Secondly, that natural! gifts both in menanddivels 
 remaine unblemifhed fince the fall. 
 
 Thirdly, that the corruption of nature confifts not in 
 any corrupt qualitie,but onely intheloffe of fupernatu- 
 rall grace. 
 
 Fourthly, that death is not an effeft of finne proper- 
 ly , but it is from nature,and it is onely accidentally from 
 fianej becaufc finne removes that bridle of originall 
 righteoufncfle, which held backedeath. 
 
 Fiftly,thatconctipifcerjcei$not finne in the regene- 
 rate. 
 
 Sixtly, that man now after his fall , is in the fame 
 eftate wherein hee was before the fall in hispure natu- 
 rals-, for Adams finne hath diminifhed nothing from 
 that which is naturall: and the body, (fay they) 
 fince the fall is no more paff&Ie, than it was be- 
 fore in the pure naturals. So (fay they) theminde 
 of man being confidered by it felfe , without this 
 fupcrnaturall holinefle, is no more wcakned by 
 the fgll, than it was before the fall in things na- 
 tural!. 
 
 Seventh]y r that man hath free willleft in him- after 
 his fall ; which grounds are all falfe.Here we muft doe 
 as Elifia did when he cured the waters of Icricho^t King, 
 3. he went to the Springheads, and there caft in fait: 
 fo muft wee goeto this, as ££&.of the fprings from 
 whence many errours in poperie proceed , and cure it 
 firft. 
 This popifh platf orme of mans eftate before his fall,is 
 
 taken 
 
254 
 
 Of Adams fociety with the Angels. 
 
 'Prop 
 JHufi, 
 
 A collation betwixt the 
 innocctttjfecondjrttjucd, 
 and olddaam. 
 
 taken from the fchpoles of Philofophic , but not from 
 fAofes and the Prophets. Th: Philofophcrs were igno- 
 rant of the nature of roan ififeis whole eftate 3 fo were 
 they ignorant ofhis fall 5 and therefore they tooke up 
 man in a middle eftatc. Sathefe Sophiftsfollowiflgthe 
 Philofophcrs, and not the Scriptures, as though they 
 had never heard of mans creation, nor yet of his fall; 
 imagine him to be a middle fort of man,fucha man as 
 never was, neither in his whole eftate^nor after his fall : 
 but they ought to have remembred that of the 
 Apoftlc t Colof. 2. 8. Take heedlefl anyfpoyle you by Phi 
 fafephie. 
 
 Chap, XVIII, 
 
 Of the c$nfequents of Gods image in man^ m bis 
 Joe ie tie with the Angels . 
 
 T He third con fequent that followethupon thcimage 
 of God being placed in man in his creation, is con- 
 cerning the fociecieand fellowfhip that he hud with the 
 Angels fo long as hce flood in innocency. 
 
 Adam in his firft eftate was little inferiour to the An 
 gels. 
 
 It (hall bee the greatefl: perfection of man in glory, 
 that he fliall bee like ro the Angels of God, and bee 
 loved of them, as they love one another. So it was 
 mans great happinefTe before the fall, that he conver- 
 fed with the Angels,and they loved him. 
 
 The Angels did neither minifter unto, nor keepc the 
 firfi Adam before hisfatt, they oncly loved him. The 
 Angels miniftred to Chrift the [eccndJdam^ tind loved 
 him, but did not keepe him. The Angels minifter now 
 to the renewed Adam } they love him and kecpe him. but 
 . they 
 
Of Adams focittytp'tth the Angels, 
 
 *55 
 
 they neither minifter to the wicked, love them, nor 
 kecpe them. 
 
 Firft, the Angels neither did minifter to Adam before 
 his fall , nor did they keepe him , becaufeheewas in no 
 danger, cnely they loved him : they miniftred to lefts 
 Chrift but they did nor keepe him, tor he was compre- 
 henforjvcW as viator. Chrift is the head of the Angels, 
 therefore heeisnot kept by them : but they mioiftcr to 
 the clc&, and kecpe them by Chrift ; which priviledge 
 Adam had not of them before his fall. 
 
 Objefl. It may feeme that they did keepe Chrift, PfaL 
 9 1 . they fiall keepe thte in all thy nayes, 
 
 Anfw. This is tobemfexViooadechrifie myftico, of 
 Chriltinhis members ; that is, they fhall kecpe thy 
 members in all their way es. But this part of the Pfame 
 wasmifapppJyedbytheDivelltOjChriftin proper per- 
 fon,^//A # 4. for the Angels keepe not Chrift, but 
 minifter to him : but they both keeps and minifterto 
 his members the ele£L 
 
 Ob\ecl. Buticmaybefayd,thattheele&have grea- 
 ter priviledges then, than Chrift hath, feeing they both 
 keepe them, and minifter to them. 
 
 Artfw. This argueth not any prerogative that the 
 Saints haveabove Chrift, but onely their weakenefle 
 and wants, that they have need of the Angels to pre- 
 fervc them , as young children (land in neede of nurfes 
 to wairc upon them. 
 
 Objecl. It may feeme that Angels are not miniftring 
 fpirics, in refped: of the e!e#,but in refpect of Chrift 5 
 becaufethe Angell, Revel, 19. 22. cals himfelfe , not 
 ourfervant,but, our fellow fervant. So the Angels arc 
 not called the iervants of the kingdemes, but, The 
 Princes oft he Kingdomes. t Dan. 1 2 . Thirdly, the Apoftle 
 proves Chrift to be God Heb. 2. becaufethe Angels are 
 fervams to him, A fhepheard is noc the fervant ©f 
 
 his 
 
2$6 
 
 Of Jdamsfociety with the Angels. 
 
 hislhcepe, although he keepe them*, but his matters 
 fervant. So although the Angels keepe us , yet they 
 fceme not tobeour minifters but Chrifts. 
 
 Anfo* The Scripture #*£. i. cab them miniftring 
 fpirits/ent for them that are demand although they be 
 more excellent creatures in thcmfelves, than the elcfl-j 
 yetin Chrift, and by Chrift, they become miniftring 
 fpirits to us. Chrift himfelfe is not aflhamed tocallhim- 
 felfe a fervant to theeleft, Mat. 20, Ic&mcmubefer- 
 ved^but \$ ferve: why may not then the Angels be 
 fayd, t© be minifters to the cleft ? 
 
 Ob]c£l. It is a Maxime in Philofophy , that the end 
 is more excellent than the meanes tending to the 
 end : but the fafety of man is theend : and the Angels 
 are the meanes,therefore it may feemc that man is more 
 excellentthan the Angels. 
 
 Anfa. Theend confidered as the end, is alwayes 
 more excellentthan the meanes tending to the end, but 
 not abfolutely, touching the eflence of the meanes; for 
 thefe things that are the meanes may be more excellent 
 inthemfelves. Example: The incarnation of Chrift, is 
 more excellent than the redemption ofmaninit fclfc, 
 and yet it is inftitute for another end 5 fo the Sunne, 
 Moonc and ftarres were inftitute to give influence to 
 the infericur bodies, herbes, trees and plants, and yet 
 they arc more excellent in themfelves^but confider tbcm 
 as meanes tending tothat end,they arc inferiour to them. 
 
 The Angels neither love the wicked, nor minifter 
 to them, not prefer ve them. But here we muftmarke, 
 when we fay th^y minifter not to them, this is to bee 
 underftood of their fpeeiall and particular miniftring, 
 they attend them not, as they doe the ele&$ it is 
 true, as God makes his Sunne to Chine as well upon 
 theunjuftasthejuft,^/. 5. 45. fo the Angels may be 
 minifters fometiraes of outward things even to the 
 
 wicked 
 
Of Adams condition of lift. 
 
 wicked. Whofoever ftept downe firft intothepooleof 
 Sileam y lob. 5. 8 was cured whether good ©r bad; 
 and the Angels brought downe Manna in the wildernes 
 PfaL 78.25 j to the bad Ifraelites, as well as to the good: 
 but they haye not a particular care of the wicked as they 
 have of the eie<ft of God ; they come not up and downe 
 upon the Ladder, Chrift, l$h. r. 5 a 3 to minifler to them 
 as they doe to the cleft. 
 
 Chap. XIX, 
 Of Adams life before the faljvh ether it was contemph* 
 tive 3 orprallicke. 
 
 AD^hadbefidethe Image of God placed in him, 
 two royail prerogatives above any man that ever 
 was: the firft was concerning his eftate and condition of 
 life, whether irwas in a&ion, or contemplation. The 
 fecond concerning his mariage celebrated by God him- 
 felfe , ki Paradift. Of the firft prerogative is rntreated 
 here, 
 
 Manslife before the fall, was more cmemplatlve than 
 praflicke. 
 
 As from the Sunne, firft proceed bright beames, 
 which lighting upon tranfparent bodies they caft a 
 brightnefleotfplendorby their reflex -, and after their 
 reflex, they caft fhadowes. So from Gcd that glorious 
 Sunne,there proceeded firft wifedome 5 which being re- 
 flexed upon the mind of Adam to cognofce and contem- 
 plate upon things 5 this ccnemplation, brought foorth 
 prudency, and at laft arts, as the fhadow of pruden- 
 cy. This wifedomc or contemplation was in cog* 
 nofcibiUbtu 3 in things to be knowne^but/r^V^ was in 
 ^///^inthingstobedone* arts are infa&ibilibus y 
 in things to be done by the hands* 
 
 Qseft. 
 
 Prof 
 
 m 
 
258 
 
 Of Adams condition of life. 
 
 Vita sffiujt e/ipriot tn 
 "Vi<*£e»erdti9»u i Jed V/> 
 td tentempUt'iva tflprtor 
 &9t4 d\r$8hnit h 
 
 Duplex &omt 44 ; nttejft- 
 taris 7 &*xcetienti*. 
 
 Dvplex homtAi i dhfolm* 
 "& *ctermtn*lAi 
 
 Du}Uxtox$ier4tio tit* 
 
 'mrm 4*& fejpsflu me As 9 - 
 
 Qwfl. It may be ask?d which of tfiele two lives is to 
 be preferred before another : it might fecme that pru- 
 dtney is to bee preferred before wifdome^ for man is 
 bound to love God above all, and to hdpe his neigh- 
 bour- thefe wee get not by contemplation but by action. 
 Againe, it may ieeme that the contemplative ///J is the 
 beft life, becaufe in the atiive life there are many 
 dangers and perils, but not fo in the contcmpU. 
 tive. 
 
 Anfw. To cleare this point, wee muft marke thefe af- 
 fertions following. 
 
 Firft, when we compare thefe two wifedomemdpru- 
 demy together, either wee refpeft the ncceffity of them, 
 or the excellency of them. Ifweerefped the necefity 
 ©f them 5 then no doubt, prudency is moft fit for our e~ 
 ftatenow. 
 
 If wee marke the exceRemj of them, then wee muft 
 life this diftin&ion . one thing is faide to be better than 
 another, either abfolutely, or determinate to this or that 
 particular: as, to havefoure feet is good for ahorfc, 
 but not abfolutely good , for it is not good for a man. 
 So to be a Philofophcr is jletertmnately good for a 
 man , but not abfolutely good ; for it is not good for a 
 horfe. So mfeime mdprudency conferred together, 
 wifedo&e abfolutely is better thmprudency j buipruden- 
 cy in this cafe as we ate no w,is better for us. 
 
 Thirdly, if wee confider the end of mans life- then 
 contemplation is better than a&ion; but if wee confider 
 the meancs tending to the end jthen <*#/?/* is fitter for us, 
 than contemplation. If wee confider the end , it is 
 more excellent than the meanes; for all thefe pra&icall 
 arts and operations which man doth, are ordained (as 
 to their proper end,) to the contemplation of the under- 
 ftanding: and z\\thQcontempUtm®fohc under hmding 
 |, is ordained for the meraphytkkes : and all the know- 
 ledge 
 
Of Adams condition of life. 
 
 259 
 
 ledge which we^havc of the metaphy fickes:(in £0 farre 
 as k precccdsthe knowledge which wee haveof God 1 ) 
 is ordained for the knowledge of God, as the laft end; 
 Ubm 1 7 . This is life etermll to k»w thee end}. Matth^. 
 Bit/fed are the pure in heart y f or they (I)aHfee G&d: therefore 
 the contemplative life, being the laft end, muft be moft 
 perfeft in it felfe ; for it fhndeth in need of fewer helps 
 than the praelicie life doth, 
 
 Thefetwo forts of lifes, are fo neceflfary bothfor this 
 life, and for the life to come, and arc foftrakly hacked, 
 that wee muft labour to joyne them together. 
 
 theaflive //j£,without the contemplative life, is a moft 
 imperfeft lifelike the fruit pulled fro rathe tree$ fo the 
 contemplative life, without the atfive , is a moft imper- 
 feci life ; but joyne them both together 3 they make 
 a perfect Argot ^ having his eyes looking up aad 
 downe. 
 
 Thefe two forts of lives are well compared to the two 
 great lights in heaven,the Sun aud Moone : firft, as the 
 Moone hath her light from the Sunne, fe hath pmden* 
 cy her light from tvifedeme. Secondly , as the Sunae 
 rules the day , and the Moone the sight 5 fo mfedome 
 rules our heavenly life • andprudencj our earthly life. 
 Thirdly, as the Moone is neerer to us than the Sunne^ fo 
 ispmdency in this eftate neerer to us than mfedome. 
 
 Frudtncj andwifedome , the aflive and contemplative 
 life, fhould be joy ned together : therefore thefe onagri, 
 orwildeafle$,theHermires ; ivhogive therafelves one- 
 ly to contemplation and withdrawthemfelves from the 
 fociety of men, never joyning a&ion to their contempla- 
 tion ; miftake altogether, the end wherefore man was 
 placed here. 
 
 When-E//^ was in the wildernefTe, the Angel came 
 
 to him and faid , what doft thou here ? So the Lord will 
 
 fay one day to thefe unprofitable mebers (that are in the 
 
 S 2 Church 
 
 JSuJf, 
 
 Conference!] 
 
z6 o 
 
 Of Mams condition of life. 
 
 effecttia^tVQfoftf*** 
 
 Church and Common-wealth)whatdocyein the Wil- 
 derneffc? The Philofopher could fay, that he was ei- 
 ther a God or a beaft that could live in the Wildernefle- 
 this then; contemplative life hath pride for the fatherland 
 idlenefle for the mother. 
 
 The 'contemplative life 5 is the moft excellent life 3 there- 
 fore chat life that drawes neereft to it, m uft be the beft . 
 There are three forts oflifes, the <*#/** life, the effective 
 life, and the voluptuary . The attive life confifts in ma- 
 naging and ruling things by prudency $ this was Davids 
 life, and it c«mes neereft to the contemplative life. The 
 ^fif/wlifeconfifts indrefSng of the ground, in hus- 
 bandry, and fuch $ this was y&fydhs life : therefore, 2 
 Ki*g. 15. Hee is called vir agri y becaufehee delighted 
 in tillage » and this is further removed from the contem- 
 pUtive life, than the affive life. The voluptuary life 
 vrasthatmSafomon y when he gave himfelfe to pleafure 
 and delights j fo the life ©f SardanapaltttKing of AjTjria • 
 and this isfurtheft from the contemplative life.. Adam 
 had the contemplative life cheifly, he had the ASlive and 
 effective life 5 but he had not that voluptuary or finfull 
 life, delighting in pleafure. 
 
 The firft Adamhis life was contemplative^ctive^nd 
 
 ' effective. The old Adam his life is v&kptuary 9 for the 
 
 end of all his aSions is pleafure. The glorified Adam^ his 
 
 life is contemplative and a&ive onely,and in this confifts 
 
 hislaft happkefle. 
 
 In the life to come , the glorified Adam fhall have all 
 forts ©fperfedion in him. Firft, his define (bail be 
 perfe<5ted in his being ( every thing naturally defir.es the 
 being and prefervation of it felfc ) for hee fhall be per- 
 petually. Secondly, his defire (hall be fulfilled in theft 
 things that are common t© him and other living crea- 
 tures, which is delight . his delights and pleafure fhall 
 be fpirituall altogether , and thefe farre exceed cor- 
 poral! 
 
 A cation betwixt the 
 innocent; old and glori- 
 fied AiUm. 
 
 fiats contempUt'to^maue^ 
 r &*ifi*Vitafut#ra 9 *t 
 
 dileaio, 4m rt at dtt'o-j 
 I W(f f extern ofu trnm fin 'S 
 s (2 actio ,»o i mxr-ehum-) 
 fintt ^irtufesmo* 
 I ra(e; qu * dsr'^uvter ad 
 \ f ir!e * 3 ( fa licet c cxten*- 
 ■1 pUtttvcm') dfnsHVtr- 
 I f*»turc\rcaf mem fluid 
 
 hoc propnum eficemtems 
 j platnnu* 
 
Part. 2. 
 
 Of Adams condition of Life. 
 
 z6i 
 
 Quadruple* jUf$demrrr % 
 c§mmune i amm ale, ra- 
 tionale, 1tf$ntcttec7u4ie t 
 
 porall delights • bccaufe men are contented to fuffer 
 many corporall torments for fpirituall deltgbts. Third- 
 ly, his defire (hall be fulfilled in his reafonahle defires^ 
 which is, to rule his attive and civdllife • In his &0ive 
 life 3 fo to live vertuoufly , that hee cannot make 
 defe&iontoevill: in hiscivill life, for all that a man* 
 defircsinthis life is honour, a good name and riches 5 
 the defires ofallthefe (hall be perfected in the life to 
 come ; for honour, wee jhal/reigne with him , Revel. 
 20, For a good name , none (hall have place to accufe 
 or revile them there; for riches Pfal. in. Riches and 
 glory are in his houfe. Fourthly, his defire (hall be fulfilled 
 in his inte&eclMlt knowledge ^ becaufe then he (hall attaine 
 to the full perfe&ion of thefe things, that he defires to 
 know ; and this (hall be the perfe&ion of his contempla- 
 tive life , in beholding God, which is the comple- 
 ment of all his other defires, and they all ayme at 
 this, 
 
 Obieti. Bat it may be faid that mans iefire fliall not 
 be fulfilled in the life to come by beholding God : for 
 the foules in glory long for their bodies againe>and have 
 not their full reft while they inioy them. 
 
 Anfw 9 The foules in glory defire no greater meafure 
 ofioy, than to behold God, who is the end and ob~ 
 ie<2: of their blefTednefle. But they defire a greater per- 
 fection in refpe£i of thcnifelves 5 becaufe they doe not 
 fo totally and fully inioy that which they defire to 
 pofTefle? A man fitting at a table furniihed with varie- 
 ty of dilhes , hee defires no moe diflies than are at the 
 table, yet hee defires to have a better ftomacke : fo 
 the fouks in glory deln'e n greater meafure of bleffed- 
 neffc,thanto behold God. but refpe&ing the longing 
 they have for their bodies, they are not come to the ful- 
 nefic of their bleffedueffe till they be ioyned together a- 
 
 game. 
 
 s 3 
 
 Duple* iepdeftufrjfr 
 parte appettinlk, (? e# 
 parte app*tcntii 9 
 
z6z 
 
 Of Adams condition of Life. 
 
 Part.2. 
 
 Vuplex gaudiumlexten- 
 
 fivum, <? intenfivum. 
 
 Picolhom.lih.io Ethic. 
 Sex conditiones vb* fa m 
 mM*>mtaphwa,fonip* 
 ta a carcere, a monfiro* 
 amundo>a*ayi,acuT- 
 
 Qhc(1. Whether (hall the foule after thcrefurrc&i- 
 on, being joyned with the body againe, enjoy grea- 
 ter happineffc, than it had without the body in hea- 
 ven* 
 
 ^^/Jy.Inrefped oftheobjeft which isGod, it /hall 
 haveno greater happinefle $ butinrefpc&ofit felfe,it 
 (hall have greater joy,both extenfive, becaufe it (hall re- 
 Joyce in the glory of the body: and intenfive, becaufe in 
 the con junftion with the body, the operation therefore 
 (hall be more forcible, when foule and body are joyned 
 together. 
 
 The Academickes make lixe conditions of the life of 
 manwhereuntoitis refembled , which they fet out to 
 us by fix metaphors. The firft is in the conjun&ion of 
 the foule and the body • and herein they take the com- 
 parison from a man in a Prifw, and in this eftate man had 
 neede of fpurres to ftirrc him up } that he may come out 
 ofprifbn. 
 
 Thefecond Condition of mans lifcisinconfiftiogof 
 contrary faculties 5 and in this eftate they compare him 
 toaM'#/fcr, halfc man and halfebeaft, thefcnfuall 
 part fighting againft the rcafonablc- here wemufttake 
 hzQ&znepArsferAvoret bum/jam, left the brutifh part o- 
 ver come the reaforiable. 
 
 The third condition makes him anabfolute man,and 
 then he is called the little world 9 or efiUgm mundi^ 
 the compcEd of the world; andfo hefhould labour to 
 keepe all things in a juft frame. 
 
 The fourth condition, as he is ayming towards his 
 end, and fo he is compared to a/h/fpe in the mid ft of the 
 Sea, fayling towards the haven; rcafon is the (hip; the 
 windes, waves, androckes, are the many hazards we 
 sreexpofedto in this life ; the oares are his affe&ions 
 and defires 5 and when the eye is fct upon cternall happi- 
 neffe, this is like the pole which directs the floip. 
 
 The 
 
Part. 2. 
 
 Of Adams condition of Life. 
 
 z6$ 
 
 The fife condition is then, when as the foule is pu- 
 rified by venue, and elevated above the owne nature, 
 then it is compared to a chariet, which referable s the 
 whole conftitution of the foule ioyned to the body -the 
 Coach-man is reafon ; the horfes which draw the 
 coach are two , one white and another blacke • the 
 white horfe is the irafcible appetite , the blacke is 
 the concupifcible appetite 5 the fpurres which fpurre 
 tbefe hories forward , are, defire of honour, andfeare 
 offhame. 
 
 The fixt condition is, when the foule by contempla- 
 tion afcends to God , then it is compared to afmle 
 mountingupward, then it is do longer confidcred as 
 yoaked in the coache , for now the horfes are loofed, 
 et 4urigafi(lens ecs adprtfepe^ tribuit ek nettar et tmbroji- 
 am^ that is, the coachman Uofing the h$rfis y brings 
 them to the manger , and gives them nefiar and ambrejit 
 u eate anidritike\ for when the foule is taken up with 
 this contemplation , beholding the cheife Good, then 
 the appetite is fatisfied with milke and honey as the 
 Scripture cals it. As nurfes taking pleafure & delight to 
 fecde their babes,when they have ftillcdthem,they lay 
 them upto fleepe,& then they take more delight to fcede 
 thefelves : fo,when the fcnfible faculty fliall be fatisfied, 
 then (hall our great delight bein contemplation to be- 
 hold the face of God and that ctcrnall glory : whereup- ' 
 on is refolued that pofition laid downe in the beginning, 
 that mans cheife felicity in his life before the fall, was 
 cheiflyincontemplation 3 sndfofhal!itbe inglory: al- 
 though aclibnin love doe flow from it, as the fruit from 
 the tree. 
 
 HAP, 
 
z6$ 
 
 Of Adams marriage] 
 
 Part.2. 
 
 Chap. XX* 
 Of Adams eoniuntt Itfe^or hu marriage. 
 
 THe fccond royall prerogative beftowed upon^- 
 dam in Paradife, was, that he had his marriage im- 
 mediately celebrated by God. 
 
 God made the woman of the man. He made not 
 paires of males and females in mankinde, as hee did of 
 the reft of living creatures ; but he made the one of the 
 other, firft to fhew them the neere coniun&ion. which is 
 betwixt them$fecondly,he made the woman of the man, 
 that he might be her hcad,and the fountaine ofall man- 
 kinde, which cheifly belonged t© his dignity : thirdly, 
 fhee was made of him,that fhee might obey and honour 
 him*, Chrift faith, Mark. 2.27. the Sabbach was made 
 for man, and not man for the Sabbath 5 therefore as 
 man was made Lord over the Sabbath, fo he was made 
 LorcJ over the woman, 
 
 This fubieftion of the woman to the man, was fliew- 
 edby the veile which was put upon the womans head 
 when fhee was married^*. 24. 65. In the fift of Num- 
 bers when the husband accufed the wife of adultery, foe 
 was commanded to ftand bareheaded before the Pried, 
 as not being now under her husbands fubie^lion, untill 
 fhee was cleared of this blot. 
 
 Secondly, this fubic&ion is notably fet out in that 
 heauenly order, 1 Cor. \u 3. God is chrtfts head, and 
 chrifl is the wans head i and the man is the womans 
 bead. 
 
 Thirdly, this fubie&ion is likewife ihewcd by that 
 dreameof/<y?/^,<?^. 37. Where the father is compa- 
 red to tfa< funne, thewifetotheMoone, and the chil- 
 drentotheftatrcs. 
 _______ Fourthly, 
 
Part.2 # 
 
 Ofsidams marriage. 
 
 z6$ 
 
 Fourthly, the Verfiam had this foveraigoty over their 
 wives^they had a provcrbiall kind of fpeech which was, 
 and they [hah Iff 'eake the language of their owne people ^ that 
 is, they ftiall live after the manner of ther owne coun- 
 try, and have commandementover their wives, Ejih. i # 
 20. vejittcM tecar, they put her in the mafculine gendfr, 
 to fignifie their ready obedience 5 for when the He- 
 brewes will commend a thing in women as well done, 
 they put them inthe mafculine gender: and againe,when 
 they will difcommend men, they put them in the femi- 
 ninegender; becaufe now they have committed abho* 
 mination with idol?. 
 
 Since the fall, this heavenly order is mightily inver- 
 ted , when the woman claymes foveraignty over the 
 man, and will not be fubjeft to him : as (he fcekes fu. 
 periority over her husband 3 fo if (he could , /he would I 
 pull Ghrift out of his place, and God the Father out ! 
 pfhis. 
 
 This inverting of natures order, hath ever a ctrrfe joy- 
 ned with it, whenluch effed fuperiority. Plutarch hath 
 a very good apologue for this; the members of the bo- 
 dyofthe Serpent (faith hee) fell at variance among 
 themfelvesj the taile complained that the head had 
 alwayes the governement, and defired that it. 
 might rule the body; the fimpie head was con- 
 
 tent, but what became of it when the tayle tooke the 
 guiding of the head and the reft of the body ? it pulled 
 the head and the body, through the brambles 
 and briars, and had almoft fpoyied the whole body. 
 So let us remember thar apologue of the bramble, 
 Iudg. p. When it got the ruling pf the trees of the field, 
 what becameof them, a fire came out irom it and burnt 
 them* 
 
 Infomecafe the Lord hath granted as great power 
 
 to the woman over the man, as he hath granted to the 
 
 ' man 
 
 A coVition betwixt the 
 innocent agdoJcj A* 
 4*m* 
 
Of aidants marriage. 
 
 Part,2^ 
 
 man over the woman, as in the mutuall ufe of their bo- 
 dies : and in this cafe he is as well fubjeft to his wife, as 
 he is her Lord : but in other things the man hath the fu* 
 perioritie over the woman. 
 
 St$*ft* Seeing the woman hath as great right over the 
 body of the man, as the man hath over her body 5 how 
 is it that Rachel with her mandrakes perfwaded her 
 husband to lye with her ? Gen. 30. r 5. It might feeme 
 fliee had not fuch a right to claimcthisof her huf- 
 band ? 
 
 Anfie. In this polygamic, there was fome caufeof 
 exception, becauft a man had two wives at once, and 
 that of Chrift may be fitly applied herc,0#* man cannot 
 ferve two mafiers^ Mat. 6 . 2 4. 
 
 God made the woman of the rib o&Adam. 
 She was not made of the eye as the Hebrcwes fay, 
 that (he fhould not bewandring&unftablelike Dinah 9 
 Gen. 34. 1. Neither was (he made of the eare, that (he 
 fhouldnotbc4/^Wfr*r/x a hcarkener like Sarah , Gen. 
 18. 10. 14. he made hernot of the foot,that fhefliould 
 not be troden upon like the Serpent : But hee made her 
 of the rib, that fhe might bee his collaterally to eate $f 
 his morfds^drinke cfbtiwf) and fleepe in hit hefome^ 2 Sa* 
 muel^ 12. 3. 
 
 Sj&fl* When God toake this rib out of Adams fide, 
 whether had Adam a rib moe than enough- or when it 
 was taken out whether wanted hee a rib? To fay that 
 he wanted a rib, would imply an imperfection 5 to fay 
 that he had a rib moe then enough, would imply fuper- 
 fluitie in Adam^ which in the eftate of innocencie can- 
 not be granted, 
 
 Anfw. Adam rnuft not bee confidered as other men, 
 butashewhoreprefented whole mankind; and there- 
 fore he having a rib moe then other men have , who are 
 but Angular men, yet he had not a rib moe than enough. 
 
 The 
 
Part.*. 
 
 Of^dams marriage* 
 
 The feed which is in the body of man, is no fupcrfluitie 
 in man, becaufe it ferveth for the continuation of bis 
 kinde. So this rib was no fuperfluous thing in Adam, 
 although he had aridmoe than the reft of mankiade. 
 We count it now a fuperfluous thing, when a man hath 
 moe fingers than tcnne,fo to have moe ribs than twenty 
 foure. 
 
 Againe,ifwefayitwas one of his ordinary ribs, it 
 will not follow, that there was any defeft, when this 
 rib was taken out; for wee may fafcly hold , that Ged 
 put in a new rib in place of it: for when Mo/is faith y 
 thatGodfliutupthefleffiinplaceofit, it will not fol- 
 low that he clojfed it up onely with fleih , but alfowith 
 a rib _, as ^4*«himftlfc afterward fhewed, Gen. 2. 23. 
 (he$sflcfbifmyfleJh)Mdbone efmj bents. 
 
 Queft. But feow could fo little a matter as a bone, be- j 
 come the whole body of a woman, was this the exten- 
 ding or rarifying of the bone , as wee feeyce rarified 
 into water s or was it by adding of new matter to the 
 bone 1 
 
 Themts anfwers, that this could not be by ratification 
 ofthe bone, for then the body of Evtb fliould not have 
 beene folid enough , but it was as he holds, by additi- 
 on of new matter. As the five loaves which fed fo many 
 thoufandsinthcwilderncflTc, mm. 14. 17. was notby 
 rarifyingand extending them, but onely by adding to 
 them, 
 
 Qnefi. Whether was the matter which was added to 
 the rib,firft turned into a rib, and then made a woman, 
 or was (he immediately made a woman of this rib, and 
 the matter added to the rib } 
 
 Anfa. It fcemeth more probable, that the womans 
 body was made of this matter and the rib, without any 
 new converfion of this matter into a rib. neither ncede 
 wc to grant two converfions or changes. Therefore 
 
 the 
 
 %6y 
 
 tectmdafimfa art. 5 . 
 
%6& 
 
 Of Adams marriage* 
 
 Part, 2* 
 
 ~_ 
 
 AeUm primo fa3#s eff 
 wtus, deinde dm-ter- 
 
 Mtift.z, 
 
 Trid YigAmenta inttt 
 mtritHm 0* bxerem, 
 
 the/cboolemenfayweV^nonfunt multiplicand* miracula; 
 it is not probable, that all this matter was changed into 
 a rib; and then it grew up into a body, 
 
 Queft. Why is flic then rather fayd to be made of the 
 rib^ban of the matter added to the rib ? 
 
 Anfw. Becaufe principally and chiefly, God chofc 
 that rib 3 to make the woman of it, and then he added 
 the reft of the matter $ although there was much more 
 added to the five loaves (which fed the people in the 
 wilderneffe) than the fubftance of the five loaves 5 
 yet they are fayd to bee filled with the five loaves, 
 becaufe God tooke them firft Sc chiefely for this mira- 
 cle,by adding the reft of the fubftance miraculoufly for 
 feeding of the people. 
 
 But wee muft marke here a difference , betwixt that 
 which was added to the five loaves, and this which was 
 added to the rib of the man 5 fkrin that which was mi- 
 raculoufly added into the loaves, there was not a third 
 thing made up of them;bur of this rib and the matter ad- 
 ded to it, the woman was made. 
 God made them two, one flefh, 
 TttdyAdam is created one-, fecondly, w are made 
 out of one $ thirdly, two are made one againe , by 
 confent and conjunction ; thefe three are the workes 
 of God* but when they are diffblued againe and 
 made two by adultery , this is the worke of the di- 
 veil. 
 
 There are three things betwixt the man and the wife; 
 firft, vnion\ kcondly, communion $ thirdly, communi- 
 cating. 
 
 By vnion they are made enetfcfh; 
 By communion, the man is not his owne, but his wives, 
 the wife is not her owne, but her husbands. 
 
 Communicating 3 is of their goods : Pino willed that 
 in his common-wealth , mtum ct tmm fliould not 
 
 be 
 
Of Adams marriage. 
 
 269 
 
 be heard betwixr the man and ihc wife 5 but allfhould 
 be called the husbands : for as wine mixed with water, 
 although there be much water, and little wine , yet it is 
 called wine : So although the wife bring much fub- 
 fiance to the houfc, and the husband but little 5 yet all 
 ftiould be called the husbands. So that which is the 
 husbands , muft net bee referved for faimfelfe alone, 
 but make it tnet-t*um 9 common with the wife. The 
 wife participates of hisfubftance 3 fTie is bone of his bone 
 and flefliof his flefli - f fo of his name, he is/^5 and fhee 
 isi/ba. So among the Romanes, it was a proverbe, 
 When thou art called Cain* , / jb*U be cded Caia : there- 
 fore fhefhould be partaker of his goods. 
 
 Que(t* How is the man and the wife one} 
 
 Anfw. They are not we, hypoftatieatty $ as Chrift 
 ( God and man : they are not ene^yftkaSy h as Chrift and 
 his Church are one : they are not one, pbyfically ; as the 
 foure Elements make up the body ; they are not one *r- 
 tificially) as the ftones and Timber make up a houfe : but 
 this unity or conjunction is partly natural!, partly morally 
 and partly divine: the natural! part is,that they two are 
 made one fleflij the morall partis, that they (hould bee 
 alike in manners and condition 5 and the divine pare is, 
 the conformitie in religion. 
 
 Queft. Hew is it that the Apoftle applyeth thefe 
 words ,(1 Corinth. 6. 1 6. And they two (hall bee oneflejh,) 
 to the Whore and the Harlot , which is fpoken of ma- 
 nage here? 
 
 Anfw. There are two things in marriage, the mate- 
 fi^part, and the formall: the ^4^/74!/ part is the con- 
 jun&ion of the bodies, the formall part, is the con- 
 junction of the hearts, and the blefiing of God upon 
 them* TheWhoreand the Harlot are one fiefb, matfr 
 rially^ but not formally , and thus is the Apoftle to bee un- 
 derstood. 
 
 And 
 
 Mcum et turn*, meum 
 mth'ifnum tibttmeo* 
 
 naturaltsft dtVitfa. 
 
 Du&pdntp4tm m4fr*- 
 
ZJ( 
 
 Of Adams marriage. 
 
 Thatdigaouo isun* 
 Uwftitl. 
 
 DuplejidigAmU* di- 
 
 Duplex luaifomw* 
 (f humtnum* 
 
 WfcattfieClwrcnof 
 Rome holds concerning 
 Digamy* 
 
 And they tt»9 (ball be ene fltfh, Mat, 19. 
 
 This cakes away digamie ; There are two forts ott 
 gamy, diretl and indirect. He is called iigamus proper- 
 ly, who hath two wives at one time, for this is direft 
 digamie. Indirect digamy againe, is , when one wife be. 
 ing put aw3y unjuftly, he marries another , and of this 
 fort o&digamie^ the Apoftle fpcakes,i Timothy 5. ?. She 
 muH ye the wife of one husband : by the Law of God,(he 
 might not divorce from her fir ft husband 5 but it was 
 permitted araongft the Iewes,and commanded amongft 
 the Gentiles. She was but the wife of the fecond hus* 
 band jure humane, by humane law; but flic was the wife 
 ofthefirft husband ftill, jure divine, by the Law of 
 God, and fhe might not marry another fo long as hee] 
 lived; iffhecafthim>off 3 andmarryedanother,then(he 
 was the wife of two husbands. 
 
 The Church of Rome makes them Digamos, who marry 
 one wife after another, although thefirftbee dead or 
 lawfully repudiate 5 and fuch they debarre to be Priefts 
 quia imferfette repr&ftntant perfezam chrifii , becaufe 
 they reprefent Chrifts perfon imperfedly; for they fay, 
 Chrift in virginitie married his Church a Virgin : 
 therefore a Prieft being once married, and marrying 
 againetheftcondtime , marries not in virginity , nei- 
 ther can he be a type of Chrift, and his Church. They 
 hold moreover, that a man once being marryed, if his 
 Wife dye, him they feclude not from the Priefthood : 
 but if a man marry a woman that hath beene marryed 
 before , him they feclude from the Priefthood. So if 
 hee have marryed a divorced woman him they count 
 digamot. 
 
 Butalhhcfe grounds they have drawne from the ce- 
 remonial! Law: for the high Prieft vnder the Law, 
 mig^rnot marry a widow, a whore, nor adivorced 
 woaoan : hee might not marry aw?/^m,becaufe hee got 
 
 noc 
 
Of Adams marriage. 
 
 271 
 
 nor her fir ft love: he might not marry a divorced woman % 
 becaufe bee got not her \»fi Uve,Levit. 21.7. 14, Hee 
 might not marry a whore , becaufe hee got not her one- 
 lylove. So Chrift will h?ve ©f his Church, her firft 
 love, her juft love, and onely love 5 That which was 
 typicall to the bigh Prieft vnder the Law, is it lawfull 
 for them to make a rule of it under the Gofpell ? 
 
 Sofromtheceremoniall Law they have ordained, 
 that none who hath any blemifh in Ws body may be 
 a Prieft ; fuch they make irregular, and not capable of 
 thePriefthood. 
 
 So they make defettm natalitinm an irregularity ,that 
 nobaftard can be a Prieft, all borrowed from thecere- 
 ^monialllaw. 
 
 And they two /hall be tine fit fi, M*t. 19. 
 
 This condemnes polygamic as Weli as digamiefox after 
 marriage the man hath no more power over bis body, 
 but his wife,neither hath the wife power over her owne 
 body, but her husband : but it was never lawfull for 
 the wife to have moe husbands at once •, therefore it 
 v as never lawfull for the man to have more wives at 
 once. A concubine among the Hebrewes is called 
 TWJftB a ^a\cws divider -* w>M»,becaufe when hee is 
 marry ed to more, he is divided among them* Herxe 
 the Greeke word ^xk, and the Latine/^A;, which 
 we call a concubine, or balfe wife. 
 
 To prove that Polygamic is unlawful!, wee will con- 
 firmed by two places of Scripture: the firft is out of 
 Levit. 18.18 Teejhalhot take a woman to herjijler\ that 
 is, ye (hall not take moe at once. That this vcrfc is 
 mca&tofwcnsgamieis proved by analogic with the 16* 
 verfe, where it is faid, thou fialt not uncover tin naked- 
 nejj'ecfthy Jijler ittLaw* Againe, the text would be too 
 farre ftraincd if if were otherwife interpreted , for the 
 Scripture calls fecond wives in polygamic, <vexers or 
 
 enviers 
 
 Gyfequence 
 
 2. 
 
 Tbat Polygamy U va& 
 
 lawfull. 
 
ZJZ 
 
 Of Adams marriage* 
 
 enviers&s here 5 and the Grcek€*vT/fe*»7©-3 as Penninah 
 is called the adverfary of Anna, the other wife of Elka- 
 mh^i Sam. 1; 6. So Adah and Zillab, the wives of£*- 
 mechfim. 4. 23. Thirdly, becaufe digamie 2nd poly - 
 £*/#/> fhould no wayesbedifcharged inal the Scriptures 
 if not here, except to the King, Vsut. 17. 16. which were 
 contrary to the Scriptures ; and this Chrift makes ma- 
 nifeft, Mat. 19.5. and Paul, 1 Cor. 6,16. 
 
 The Karram among the Iewes, called by the Greefees 
 iwyia&i (theft followedtheliterallfenfeofthe Scrip- 
 tures, and therefore were called Domini verfwm : ) they 
 followed this interpretation. But the Pharifees (in 
 Chriftstime) interpreted the words thus, Tee [hall not 
 take a wife and her 0er y fi long as jhtlivethi but after 
 fheisdeadyc may marry her fitter, for (fay they) as 
 two brethren may marry ene wife, Deuteronomie 25. 5* 
 fo may one man marry two fitters, one fucceffively after 
 another, 
 
 But this was onely a pharifaicall glofTe, contrary to 
 rhecommandof God; for when the Lord comman- 
 ded one brother to raife up feede to another, that was 
 onely to his eldeft brother, and therefore that place 
 of V enter onornie^ If brethren dwell together undone of them 
 want feed 1 *f rw Vnut is to be understood, Primus oxprU 
 mogenitm: for none of the brethren had this priviledge, 
 but the eldeft brother, he was a type of Chrift, that was 
 the frfi borne among many brethren , Ron?. 8, 2?, If feed 
 hadbeene railed up to any of the reft of the bre- 
 thren, it had beene inccft,ZH/.i8. 
 
 The fecond place to-provfi that polygamie is unlawfully 
 is out tdi Deuteronomie 17*17* The King/hall not multiply 
 wives. 
 
 The Pharifees who gave way to the (owes of the peo- 
 p!e 3 interpreted the Law thus ; The King fhall not multi- 
 ply wives; that is, he [hall not have too many wives 5 for 
 • they 
 
OfM 
 
 atm mamave. 
 
 *7? 
 
 they fay David had eight wives, and yet this was no 
 fotygamy in him ; they adde further, that it was lawfull 
 foi the King to have eightccne wives, as witnefTeth R. 
 Salomon and Lyra. But they fay Salomon tranfgrefTed this 
 commanderaentj in multiplying wives. 
 
 In this feme place oiDtttterwomtfjus faid; the King 
 Jktllnot multiply gold and Jilvcr. Now fay they, as the 
 King mighr exceed other men in riches 9 why then was it 
 fimply diicharged him to have many wives ? 
 
 To this wee anfwere, that when the Lord makes his 
 covenant, it bindes him equally \wbo fits upon the Throne^ 
 and him -who drawes the water ? or hewes the med^ Deutero- 
 nomy 29.1 1. The King hath greater priviledges, in ho* 
 nours and dignities than other men have : but hee 
 hath not greater power to finnc, for hee is for- 
 bidden to multiply gold and filver ; that is, to fecke for 
 more than may fervc for his dignity and place ; but hee 
 might never multyply wives more than others: for the 
 Law (lands immoveables^. Andtkey twojhattkeone 
 flejb. 
 
 bb]ecl. But the Lord faid to D^/^ 1 have given thy 
 mafters wives into thy bofome } 2 Sam. 1 1. 8. Therefore a 
 man might marry moe wives. 
 
 Anfw. God gives things two manner wayes. Some- 
 times tiec gives them by a general! difpenfationand gift: 
 anc! by this gift a man hath not a right to the thing, 
 unleflc hee get it confirmed by another right : and 
 things which God permits in this fenfe, may bee 
 feyd to bee his gifts. As hee gave Tfybuchad- 
 nezzir power over the nations : but by this gift Ne- 
 (mchadnezzar had no right, for Godonely permitted 
 him to tyrannize over them. But when Godconfirmes 
 this firfi: gift to a man - then hee gives it ex benepUcito ac- 
 cording to his good pleafure 3 as he gave Eva to Adam fa 
 the beginning* 
 
 T God 
 
 D*n4A T)eo implicit* 
 danftr. i j>eneraltter 9 (4p 
 
 P rm>fsfo,2,<x tern f la- 
 th* 
 
274 
 
 OfM 
 
 urns mafrtage, 
 
 Parti. 
 
 Ai*Utrfa*tpr*prUet 
 Urgefftmffvm* 
 
 
 God gave Sauls Wives to David by the fir it gifc, ondy 
 by pcrmifliofl: but he had never this gift confirmed, 
 therefore no polygene islavvfull. 
 
 Queft. But what fliall wee thinke of this polygamic of 
 the fathers? 
 
 Anfw. Wee casnot hold it to bee adultery , taking a. 
 dultery ptoperly ; for if it had bee&e adultery in the pro- 
 per fignification^God who reproved Vwid for his adul • 
 tery fe of ten,would nor have fuflSred this finne unrepro- 
 ved; but our Divines nuke it a finne lefle than adultery, 
 and more than fornication. 
 
 Yet taking adultery largely, it^fnay be called adulte- 
 ry., H0/24.9. id.TkyJhatt commit adttiiery^ and Jl) all not 
 increafe $ this (ecmes to be i'poken of thtp&lygawip^ snd 
 net of the adulterers: for h were nopunifhmentfor 
 the adulterer to want children: b\\n\iQ Pcly garni jls did 
 chufe many wives of fet purpofe , that they might 
 multiply children. So that pdygamie in the lar- 
 geft fenfe, may bccalied adultery. Inceft isfome 
 times called fornication , i Corinth. 5". The lefle finne 
 is there put for the greater finne % fo when polygamic is 
 called adultery in the Scriptures, the morefin is put for 
 the lefle 5 yetit is not properlyadultery 3 becaufe God per- 
 mitted it for the time^that his Church might increafe. 
 
 Queft. But how came it that the Prophets did not re- 
 prove this finne ? 
 
 Anfo. There is in a Countrey a fourfold fin : the firft 
 is called vitium per fond , the finne of the pcrfon, that 
 they reproved 3 which was the finne of a particular man. 
 Secondly, vitium gentU^ the finne of a whole nation, 
 that finne they reproved . as the Prophets reproved the 
 Iewes for their ftiffeneckedneffe and hy pocrific. 
 
 Thirdly, there is vitium vocations fk\z finne of a mans 
 cal!ing,a£ftf &*£ is called a T&vtrmr by icf.i . 1 .But iawts 
 callsher a HarUt James. 2.25 This finne they reproved. 
 
 Fourthlv. 
 
Part. 2 > 
 
 Of Adams marriage. 
 
 *75 
 
 Fourthly,thereis vittumftculi, v;{ien tbefinncovcr- 
 fpredsall,andis univerfally received as polygamy among 
 the Icwes; and this ye fliall finde the prophets feldome 
 to have reproved. 
 
 ^ry?.Whetherhad the Iewcsany difpeofationof God 
 in this xhzv polygamic ? 
 
 Anfw. Some hold that God gave them a di/penfati- 
 on : and to prove this, firfl: they fay , that fome Lawes 
 are jtabli, as the ordinances of the Church 3 which 
 every man may not alter.Secondly, fome lawes are im- 
 moveable^* the Lawes given by God himfelfc in his 
 fecond Table, cannot be difpenfed with, but by God 
 himfelfc who gav^ them. Thirdly, fome Lawes are/'*- 
 cemmutable^hich cannot be changed by God himfelfe, 
 without a fiaine of his holinefle. 
 
 They fay, that thefe lawes of the fecond table which 
 God had made, flow not rieceffarily from him, as his 
 jufticeand holinefle doe, but freely s for thefe he wills, 
 or not wills, without any ftainc^fhisholineffe. As for 
 example : God u to be loved \ therefore a man may not mar- 
 ry his brothers mfefhis doth not follow necefiarily in the 
 ftriiieft fignification: but the precepts of the firft table 
 cannot be difpenfed with by God, without a ftaine of 
 his holinefle. As for example God is to be be/oued, there- 
 fore, bte cannot difytnee that onefhould hate him: fine in* 
 trinfeca rcpugnantia. 
 
 They fay, that God difpenfed with the fathers in p$- 
 lyg&my- becaufe God is aboue the Law, which isgiven 
 betwixt creature and creature, which in that refpedt is 
 immoveable, although God himfelfe may change ir. 
 But he is not above the eternall law, becaufe hee is 
 not above himfelfe . therefore hee cannot difpence 
 wirh that law which is repugnant to his eternity and 
 glory: and thefe are the precepts of the firfl: table. But 
 teeing polygamy is in the fecond table, God might 
 T 2 dif- 
 
 lit, tmmcbiiU^y^tnCQm^ 
 musabiiis* 
 
z?6 
 
 Of Adams marriage . 
 
 ™*s>remttttpecc*tum , 
 
 dilpcnce with it, without any ftainc of his holineffe, 
 
 Againe, when it is demanded ofthcfe men, what 
 fcripture they can bring for this difpenfation.- They an- 
 fwer, that God himfelfe faith to Abraham, Gen. ii. 
 Hearken unto Sarah^ in whatfiever jbe faith to thee : by 
 this admonition, Abraham was moved to caft out Ha* 
 gar and her fonne : although this might have feemed 
 contrary to the law of nature, therefore the Text faith, 
 thiifeemed hard to Abraham. So when God faith to A* 
 braham, Hearken unto Sarah , inwbatfoever [bee filth to 
 thee -j and Sarah bade him take his owne hand-maide, 
 Gen.i6.i. then Sarah was Gods mouth to him in that 
 point alfo. 
 
 Anfiv. Thefewords 3 Hearken unto Sarah in aU that flue 
 faith i are not to be underftood in whatfoever fhee 
 faith ; but in all that (hee faith concerning Hagar and 
 her fonne, in that hee was to hearken to her, Againe, 
 Abraham tooke Hagar before hee got this dire&ion. for 
 to hearken to Sarah » fo that this place can bee no war- 
 rant for a difpenfation to the Patriarchs in their poly, 
 gamy; it was onely a permhTion which God yeelded 
 unto for the time , as hee granted them a bill of divorce 
 for the hardnefle of their hearts i but God cannot dif- 
 pence with any of his lawes , neither in the firfl: nor fe- 
 cond Tables , they are fo neefe joyned together , that 
 thofe which breake the one, doe breake the other al- 
 fo. 
 
 Quefi. Why did not God punifti this finne in the fa- 
 thers ? 
 
 An/iv. God doth three things concerning ffnne.Firft 
 he pardons fintie: fecondly, hefunijheth finne, thirdly he* 
 ptjjetbby finne, ifaw, 3.33. By the fotgiveneffe of ftnnes 
 that faffed by i 
 
 A finne actually forgiven^ and a finne faffed by ', differ. 
 Afkineis actually pardoned in the elecft comming to 
 
 know- ' 
 
Of Adams marriage. 
 
 *77 
 
 knowledge, when they have retnorfe tor their finne $ 
 and finde the benefit of the pardon of the finne in par- 
 ticular. But God'paffcth by a finne, when the (in- 
 ner in particular knoweth not this finne to bee a finne 
 which hee commits; and yet the remiffion of this 
 finne is included within the remiffion of the reft of 
 their finnes. The fathers when they got a remiffion of 
 the reft of their finnes in the blood of Chrift, they 
 gotalfo the remiffion of the finne of polygamic^ which 
 was their finne of ignorance; and therefore they 
 were to offer a facrifice for the fianes of igno- 
 rance, Levity. 15.17. and among the reft for this po- 
 lygamy. 
 
 Que ft. How differed concubines then from other 
 wives ? Firft, they were not folemnly married as the 
 other wives, neither was there any folemne contraft 
 betwixt them as betwixt the man and the wife^they had 
 not dowries their fonnes did notinherit; yec when 
 they were married, the Scripture caIsthem/jr/^J 5 /^. 
 19. 1. 2. after that Abfolonlgevo Davids concubines 5 2 
 Samuel 16. David Jhut them up y and hee kpew them m 
 more^ but he defedtbem up to the day. of their death , and 
 they lived in mddwbood; whence Lyra gathereth well, 
 that thefe concubines were wives* 
 
 Againe, to prove that polygamie is finne, and unlaw- 
 ful), it is confirmed by Chrifts words^ when hee redu- 
 ced marriage to the firft inftitution againe, M*th.ig. 
 Whofeever puts away his wife , and marrieth another, 
 emmits whoredom* ^much more he who keepes his wife, 
 and takes another to her , commits whoredome. The 
 Apoflie, 1 Cor. 7. gives the like authority to the wife 
 over the husband,as he giveth to the man over the wife: 
 as it was never lawfull for the wife to have meehus- 
 bandsat once, therefore it was not lawfull for a man 
 from the beginnings© have moe wives at once* 
 
 T 3 This 
 
278 
 
 Of Mams mxrrizge. 
 
 Part *• 
 
 <Prof>. 
 Illufi. 
 
 riAturalis, peiitic*) (3* 
 fpmtuMu* 
 
 urn. 
 
 Truddwmentd eonfett 
 gione* 
 
 Triplex ecH]uHct\o- 3 cav- - 
 nalit spirit u*iU, if fptrir 
 tut if c*r»is t 
 
 This neere conjun&ion betwixt man and the wife, js 
 called cleaving, to her, Gcn.z. 
 
 Chriit whenhec expoundes thefe words, hce faith, 
 ntowKKitStifiTAt aggluiinatur vxori, he is giewed to his ! 
 wifcj for as glewjoyncstwo things together, and makes 
 themone; io ftionld love be a gle wing of their hearts 
 together: amor cw)ugalis debet ejfereciprocus, the glew 
 muft take hold on both fides , or elfc the conjunction 
 will not lad long. There is a threefold conjun&ion-, 
 jSrft , naturally fecondly, pliticke, and thirdly fpiritutlli 
 thefirftis common touswich the bcafts , the fecond 
 with the heathen , and the third proper onely to the 
 Chriftiaa : this third muft be the cbiefe ingredient^ this 
 is that which they fay, NuptUinchoanturin ccelis^ perji- 
 ciuntur in term , Manages are begun in heaven, and 
 perfe&ed upon the earth: then thalamus erit fro tem- 
 />/*, fythorw fro altari, that is, the wedding cham- 
 ber (hall be for the Church, and the mariagc bed for 
 the Altar. 
 
 The woman was made a helper to the man. 
 Thishelpeftandsin three things. Firft, in religion, 
 1 Pet. 3. 7. Take heed that yeejarre net, left S 'At an binder 
 yourprayersjzie is fpeaking to the man and the wife here: 
 fuch a helper was Pr if cilia to Aquila, A els 18. lobs 
 wife was not a helper to him in his religion , who bade 
 himcurfeGodanddye: lob .2. nor Michol to David, 
 when (he fcorned him as he was dancing before the 
 Arke, 2 Samuel 6. (he was a hinderance to him in his re- 
 ligion. So Salomons wives , when they drew him to 
 idolatry, iKing.n. were not helpers to him in his re- 
 ligion. 
 
 Paul notes three forts of conjun&ion , 1 Corinth. 6. 
 \6. thefirftis io the frjl) onely,» as betwixt a man and 
 a whore, or a harlot ^ the fecond in the fpirit oncly, 
 as betwixt Chrift and his members; the third, in 
 
 the 
 
Vtfta* 
 
 Ofjdams marriage* 
 
 UL 
 
 rrv 
 
 thefejb tnd tkeftirit^ when two faithful]- arc maried to { 
 getber; iiich will helpe one another m religion. 
 
 SecondIy,flK muft helpe him in bis /dW.?,- awafting) zJnUimfa*, 
 
 woman is compared to the ivic , it feemes to uphold 
 
 the tree , and in the meane time fuckes out the iuyce of 
 
 ft. A foolifh woman overthrowes her hcufe 5 Pnverbes 
 
 14. i. butavertuouswomanis compared toa fruitful! 
 
 Thirdly jiow after the fall, (he muft helpe him in bis 
 griefes, £^£.24, 1 6. fbe is called , the delight of bi^ eyes i I 
 {b'P ro verves 5. i£« flieis called hisHindeor Roe^ fbee 
 muft not bee like a dtop of raine, or as afmoakein 
 thehoufe, continually to moleftand trouble it, Prm. 
 19.13* 
 She was made a helper like to himfelfe; 
 The ftmilitude betwixt the man and the wife, con- 
 fiftsin three things. Firft- they muft be like inpietft for 
 this, fee before in the former proposition. 
 
 Secondly, tbeymuft be alike in degrees, there would 
 not be too great inequalitie betwixt the perfons who 
 marry \ but fome make the inequalitie in their owne 
 cftimation, where there is none at all. 
 
 That apologue in the 2 King. 14, ?. flieweth this 
 well. The Thiftle of Lebanon fent to the Cedar of 
 Lebanon to make a mariage with it , but the beafts of 
 the field treadedowne the Thiftle. But there was not 
 fo great odc 3 es betwixt the ten tribes and the two 
 tribes, as betwixt the bafe Thiftle, and the tall Cedar 
 of Lebanon: this came onely. from the high conceit 
 which they had ofthemfelves. 
 
 The Iewes have another apologue, very fit for this 
 purpofe. They fay that the Moone upon atimefought 
 to marry with the Sunne, the Sun fa id th3t the Moone 
 could be no match ro him$for he ruled the day and the 
 'yearc, hee nourifbed all things with his heate, hee 
 
 ruled 
 
 $sindd$rilu?n 
 
 'Prof, 
 lllujl. 
 
 Triplex fmtlttudo $#orr* 
 
 ad v$rvm. 
 
 I tnpietate* 
 
 1 grMtbmdi^tad^ 
 
1 »z$o 
 
 Of Adams marriage. 
 
 IMdtAM* 
 
 Qrofl 
 
 ruled the heart of man, the moft excellent pare of the 
 body, and by his heate b~e bresdes the gold, the 
 naoft excellent of the metals. Bat che Mjone replied, 
 that there was nor fo great oddes$ for if the Sunne 
 ruledtheday, She ruled the nighty iftha Sunne ruled 
 theyeere, (he ruled the maae:h*s: if hee nourifhed 
 things with his heate, vet he fcorched md burned many 
 ofthem : and if if were not for the moyfture which they 
 receive of her in the night, they tfoutd quickly perifh. 
 if he ruled the heart of man, (lie rules che braine of man; 
 if he breed the gold, fhebxeedes the filver: therefore 
 -here is not fo great oddes betwixt the Sunne and the 
 Moone, but they may marry together. 
 
 Thirdly , the man and the woman tnuft be like in age. 
 The mother ofDionyfius the tyrant, being very old, 
 defircd her fonne to ca'ufe a young man to marry her; 
 hcanfwered; I can doe any things but I cannot faforce 
 nature; Naomi faid, Ruth i. / am too eld to marry a- 
 gaine. 
 
 Among the spartanes^ there was afet time for their 
 marriage.- and they hz&p&nam Hr&pk upon thefe who 
 had deferred their marriage too long.- their punifhment 
 was^ that they Wc a rc never fuffered to marry. Where 
 theie thr£e refpeils before mentioned (to wit, religion, 
 degrees, and age) are not obferved in marriage « often- 
 times the conjun&ion of them, is like the coupling of 
 SampfotsfQxe-tSLylcs^Ittdg.i'j;. which had a firebrand 
 bound betwixt every ot them \ fothcfe that are une- 
 qually yoaked, the firebrand of Gods wrath falls be- 
 twixt them fomerimcs. 
 
 Before the fall, it was not goo d fir man to be alont^ 
 Gen .2. 
 
 It is joodformannottobeabne, for the propaga- 
 tion of imnkinde : bnr x:^ good for man tobcalone^in 
 tzfyt&Qhhzt^qiiodio <nm utile vocamWy that is, when 
 
 he 
 
 ' ". » ■ • - -.- : — 
 
Part. 2. 
 
 Of Adams marriage. 
 
 t%\ 
 
 Duplex h onujtti expedient 
 
 hee hath the gift of God to abftaine, forthekingdome 
 of God, Mattb. ip. that he may the mo're excrcife 
 himfelfe in thcfe holy duties of prayer, and other religi- 
 ous exercifes. 
 
 Here we muft marke, that there is a twofold good; to 
 wit, the good of expediencies and mora/1 good. Moral! good 
 is oppofite to finne, but not expedient good. When 
 Paul faith, it is not good to marry , his meaning is, that it is 
 notexpedientgoodatchattimeto marry, not thathee 
 would make it a finne 5 for hee faith alfo 3 if he marry , he 
 finnes not. 
 
 Inrefpe<3ofcrircumftances,atthattime ic was better 
 not to marry , this is onely bonum [ecundum quid^ ref- 
 pe&ively good in refpetft of the perfecutions that were 
 that time rifen in the Church under the perfecting 
 Emperors. 
 
 Virginity is not a vertueofitfelfe, and no more ac- 
 ceptable before God, than marriage is. 
 
 This is proved by two reafons : thefirftis, thatall 
 vertues by repentance maybe reftoredtoa man, But 
 virginity cannot be reftorcd by repentance, therefore 
 virginity is not a vertue. 
 
 All vertues in time and place are commanded 3 but vir- 
 ginity is left free, and onely Paul gives his advife in it, 
 i. Or. 7. Therefore it is not a vertue. 
 
 Gerfin ufeth a third reafon thus, All vertues are con. 
 next, coupled together ; and he who hath one of them 
 is capable ofthem all- but maricd folkes who have o^ 
 ther veruies,are not capable of virginitystherefore vir- 
 ginity is not a vertue. 
 
 Butthis rer.fon holds not, becaufe all vertues are cou- 
 pled together that are perfed vertues : but thefe that are 
 impe'rfc& verrucs , are not alway es coupled together, 
 Tht perfect vertues avcprude^cy 5 temperancy ) fortitude 
 and j*(f ice, he that hath one of thefe hath all the reft, 
 ^ V but 
 
 Prof. 
 
 That Virginity is nor a 
 ver remand therefore Bel 
 
 to be vowed. 
 
 r l\ca/on. I. 
 Reafon, i\ 
 
 %eafon^ 
 
 r'srtutes, ^tel/unt perfect 
 f£,velimfetfe&*, 
 
zSz 
 
 Of Adams marriage, 
 
 Part. 2. 
 
 Dufic'iter pUtmut 
 Des; in Chrifa et 
 
 
 but a man may have one of the inferiour venues, and 
 not have the reft, as the Church tfEpbcfud had patience ^ 
 ! and fuffered many things for Chrift , yet flu fill from 
 her fir fi love y ReveLi. 
 
 Objeft. But the Apoflle faith, i Corinth, y* Thc'wi- 
 mariedpleafetb the Lord, therefore Virginitie isavfr- 
 tue, 
 
 Anfw, We pleafe God two waves ; firft, onely by 
 his Sonne c/;r// as the caufe secondly, we pleafe God 
 in that calling, that God hath called us to; if wee hove 
 the gift of continency.then we pleafe him in the unmar- 
 ried life; if we have not the gift ^then we pleafe him in 
 marriage, i Tim. 2« 15 .mmenfiall he faved through bea- 
 ring of children^ that is, they pleafe God, when they 
 are called tothar eftate, to live in wedlocke, and to 
 bringup theircbildren inhisfcarc 5 then they teftifie 
 that they are in Chrift * fo that we pleafe God as well 
 in theotiC eftate as in the other. 
 
 Quefl. But feeing Virginity is not a vertue, v;hct mm 
 ye make it then? 
 
 Arfw- There is a twofold go$dr, Firft, that which 
 isgwiinitfelfe; Secondly, that which is good for ano- 
 ther end 5 fa fling is not a thing that is good in it felfe; 
 for a man is nor accepted before God that he fads \ it is 
 but good for another end , that is, when hefaftsthathe 
 may be the more religioufly difpofed. So virginitie is 
 not athingthatisg<Winit felfe , but good for another 
 end, that is, when a man lives a fingle life , having the 
 gift of Chaftitie 3 that he may bee the more fit rofcrve 
 God. 
 
 Virginity is no more acceptable before God than 
 mariage • therefore the Church of Rome preferring 
 virginity fo farre above manage, is ftrangely de- 
 luded .• for they gloffing that parable of the fower, 
 Mat. 1 j.fay that Virginitie bringeth out a hundreth fold; 
 
 Widow- 
 
|Part.2 # 
 
 Ofjiams marriage. 
 
 2*1 
 
 Widewb$od fixtie fold; and marisge^ but thirty fold. 
 Againe they fay, qutd con)ngium pertintt ad vtntAm^ 
 wrgtnitas ad glcriam ^ & fit meat to adfar^am^ that is^ 
 marriage hath ncede of pardon; virginity derves glo~ 
 rie, and fornication punifhraent, 
 
 Thirdly, they fay, that there arc three crownes- one 
 for martyrs j a fecond for virgins, and the third for 
 Do&ors. To thefe( they fay) there are three enemies 
 oppofite: thejfr/5, ihewer/d, and the DiveU\ the vir- I 
 gines overcome the fitjh; the martyrs overcome the 
 Hw/^;andthc Dolors overcome tlie Vevill, by tea* 
 chingthe people, and drawing then) out of his ty- 
 ranny ; but tbey ordaine no crowne for the 
 mariedeftare ; and thus they make 
 the ordinances of God prescri- 
 bed in his word,and cfla- 
 blifbed by hipofelfe, 
 tub* of none 
 
 Soil Dc* gloria* 
 
 FJKJS. 
 
 
 PcnttfctjtresccfenjLS ■ 
 
 y/rgittum, tt tied 67 urn : 
 tm /res epponunur fa*. 
 micifdr*, mvrxJus 3 Dfas 
 
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