and flee as repugnant to the nature of it to remaine a little while in the body and afterward to remaine still without the bodie De summo bono lib. 1. sect 68. Secundum vegetativam sensitivam facultatem habuit actum naturalem sed secundum superiorem facultatem habuit actum super naturalem Secondly Lessius the Iesuite answers after this manner that there are three faculties in the soule the vegetative sensitive and understanding facultie he saith that the soule should have had an inclination and desire to the body naturally according to the vegetative and sensitive faculties but not according to the understanding or supreme which required a supernaturall power to worke this desire The soule saith hee being satisfied in her naturall desires in her vegetative and sensitive faculties cannot long for those againe by a supernaturall desire for it longeth now to be like the Angels of God neither marrying nor giving in marriage Matth. 22.30 But supernaturally in the estate of blessednesse shee desireth such a body which shall not hinder the body to attaine to her supreme and last end Answer It is true that after the fall the vegetative and sensitive faculties hinder the intellectuall facultie to attaine to the supreme end God but before the fall and in the conjunction of the soule with the body againe these inferiour faculties were subordinate and shall be subordinate to the superior facultie and did no wayes hinder or shall hinder the superior facultie therefore the soule naturally before the fall desired according to all those faculties the conjunction with the body and so it shall in the resurrection These be Lessius words Non abhorret a corpore nisi tale sit quod libertati functioni intelligentiae officict It abhorres not a body but such a body which hindereth the libertie and function of the understanding But so it was that the body of man was such before the fall therefore the soule desireth naturally the conjunction with the body in the estate and likewise shall doe in the life to come Hence wee may gather Consequence that the soule after the resurrection shall enjoy a greater measure of blessednesse and joy then it did before and that the body shall not be a hinderence to it as it is now for now when it begins to thinke of God and spirituall things it must be abstract from the senses as the Prophets had their heavenly visions intellectuall and not by sense but after the resurrection the senses shall not be a hinderance but a furtherance to the soule Adam after his fall lived 930. yeares Gen. Reason 2 Methusalem 960. yeares wanting this supernaturall 1 righteousnesse what made this nothing but the reliques of that naturall immortalitie which was in man before the fall Therefore it was not supernaturall righteousnesse that made him immortall God made the Israelits cloathes last forty yeares in the Wildernesse Deut. 29.5 And Manna in the golden pot Reason 3 Heb. 9.4 corruptible in it selfe yet to last so many hundred yeares And if Iosephs bones lasted 215. yeares Iosh 24.31 And if the Egyptians could embalme bodies artificially that they could continue without corruption for so many hundred yeares how much more could God make Adams body to have continued without corruption naturally if hee had stood in innocencie The fourth reason is taken from the cause of death Reason 4 which is sinne there was no sinne in his naturall body and therefore no death There are three things which follow sinne First Dominium peccati the dominion of sinne Secondly Sensus peccati the sense of sinne Thirdly Vltinum consequens peccati the last consequent of sinne upon his body when it is turned to dust The dominion of sinne is taken away by regeneration the sense of sinne is taken away by death the last consequent of sinne when the body is turned to ashes the body all this time being neither Purum nor impurum but non purum this is taken away by the resurrection Corpus consideratur ut est purum impurum non purum There was no dominion of sinne in Adam before the fall therefore hee had no need of regeneration there was no sense of sinne in him therefore hee could not naturally die the last consequent of sinne was not in him therefore his body stood not in neede of the resurrection Man before the fall A collation betwixt the innocent and old Adam his body was immortall naturally Christ the second Adam his body was mortall willingly but not necessarily for he tooke our infirmities upon him Esu 53. Ioh. 10. therefore Augustine saith well Traxit quidem mortalitatem sed non contraxit non fuit necessitas in Christo respectu peccati sed respectu paenae Hee tooke our mortalitie upon him but hee contracted it not by sinne there was no necessitie whereby Christ should die in respect of sinne Triplex necessitas illata innata assumpta but in respect of the punishment But man now necessarily dieth It is appointed for all men to die Est illata necessitas Adamo est innata necessitas nobis est assumpta necessitas in Christo Necessitie of death was layd upon Adam for his sinne necessitie of death is inbred in us but death was willingly assumed by Christ But yet when he had once willingly taken upon him our nature and infirmities hee must die for it is appointed for all who have taken our naturall infirmities to die A man gives his word willingly for such a summe for his friend but when hee hath willingly given it a necessitie is laid upon him to pay it So Christ willingly tooke this debt upon him and now must of necessitie pay it The first Adam before his fall his body was immortall A collation betwixt the innocent old and glorified Adam Ex hypothesi that is if hee had stood in obedience to God there should have beene no contrarietie betwixt the humors of his body to have bred corruption there should have beene no deformity or defect in his bodie But since the fall the body is a mortall body a deformed body and corruptible Dos But in the life to come the soule shall be satisfied in all her desires 1 Immortalitatis sive impassibilitas Duplex malum actuale poientiale and all evill shall be removed from it both actuall and potentiall there shall be no actuall evill because grace being consummate in them it excludes all sinne there shall be no potentiall evill in them because they being confirmed in goodnesse they cannot sinne Now the body in the life to come shall be fully subject to the soule not onely in respect of the being of it but also in respect of the actions and passions the motions and corporall qualities of it and then it shall be free from corruption both actuall and potentiall it shall be free from actuall corruption because there shall be no deformitie or defect in it and from potentiall corruption because then
which the Painter should make should bee the image of Caesar but Art must imitate nature as neare as shee can so that the image is the image in so farre as it naturally represents Thirdly it must represent in particular the thing it selfe There are foure wayes to take up the Image of God in man First we know a man in vestigio Illust 2 Quatuor modis deum cognoscimus 1 In vestigio 2. in umbra 3. in speculo 4. in filio by the print of his foote Secondly we know him in umbra by his shadow Thirdly wee know in speculo in a glasse Fourthly wee know him in filio in his Sonne Wee know a man in vestigio by the print of his foote Speciem hic cognoscimus sed non individuum Wee know that a man hath beene there and not a beast but wee know not this or that man by the print of the foote Wee know a man in umbra by his shadow here we take up somewhat more of man then hee did by the print of his foote as wee know it is the shadow of a man and besides this his qualitie how tall hee is but wee know not in particular by the shadow this or that man The creatures they are but the shadow of God they demonstrate to us that there is a God and they shew to us his greatnesse and power but no more Wee know a man in speculo in a glasse when wee see the image of his face in a glasse here wee discerne and know him more particularly Man in his first Creation was like to this image When wee see a mans sonne that is begotten of his Father that is the most lively representation of a man when he presents his person manners and all and so Christ is the personall and naturall image of the Father and man renewed is the image of Christ Man was made in holinesse to the Image of God Conseq 1 therefore the Anthropomorphitae who thought man was made to the Image of God according to his Body Epith. haeres 70. thinking that God had had also a Body were in a grosse error for when as in the Scripture there are feete hands and eyes attributed to God it is but by way of metaphore or borrowed speech otherwayes as Theodoret marketh well we should bee forced to ascribe a monstrous body to God because hee is said to have wings to have pennes Psal 18. and to have seaven eyes Zach. 4. The Image of God is not properly in the body but by reflex Conseq 2 Hieron Oleaster in Gen. 1. therefore these also are mistaken who thinke that God in the Creation tooke upon him the visible shape of a Man and according to that shape made Man for man was made according to the image of God in the Soule and not according to the shape of his Body These who thinke that man was made to the image of God that is Conseq 3 according to the humane nature of Christ which he was to assume of the Virgin Mary erre also for God saith not Let us make man to thy Image but to our Image Secondly the Sonne of God according to his humane nature is said rather to be made according to the likenesse of other men Phil. 2.7 It is true that by grace these whom he foreknew he predistinate to be like the Image of his Sonne Rom. 8. Adam when hee was made to the Image of God in his first Creation A collation betvvixt the innocent old and renued Adam was like to the Moone in the full Man fallen before regeneration is like the Moone in the conjunction altogether obscured by the Sunne the Image of God then is defaced and blotted out in man by sinne the image of God in Man restored is like the Moone waxing and growing by degrees till shee come to her perfection But as in every similitude there is some dissimilitude so it is here for when the Moone is in the conjunction shee is nearest to the Sunne her light and life and is more illuminate by his beames than in the opposition although it seeme not so to us and therefore the Church is well compared in her perfection to the Moone in her conjunction Againe the dissimilitude would be marked because the Moone in her fulnesse is in opposition furthest from the Sunne but the Church in her Plenilunio of grace shee is nearest the Sunne of righteousnesse The Moone in her conjunction is nearest to the Sunne but the Church in her conjunction being darkened by sinne is farthest from her Spouse the Sonne of righteousnesse The first Adam was made a living Soule A collation betwixt the Innocent and second Adam but the second Adam was made a quickning spirit 1 Cor. 15. that is the first Adam in his Creation could have begotten children to his owne image in holinesse and righteousnesse but could not have given them perseverance and continuance in grace but the second Adam that quickning spirit as hee begets children to his owne image so he gives them perseverance in grace that they fall not away againe Of this we may gather if Adam had not sinned Consequence his children might have sinned for his posterity by generation could have gotten nothing from him but that which hee had himselfe but Adam had not this gift of confirmation to continue therefore he could not propagate this to his children Effectus non potest esse perfectior causa For the effect cannot be more perfect than the cause The Image of God consisted in perfect holinesse and knowledge Prop. Man was not to grow in holinesse as he was to grow in knowledge for hee was fully holy Illust and had all the perfection of it which was requisite in a Man A collation betwixt the innocent second and renewed Adam The first Adam was holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee had not the gift of confirmation in holinesse to make him continue to the end Iesus Christ the second Adam was holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee was full of grace and holinesse and could not fall from his holinesse but the renewed Adam is holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee is but renewed in holinesse in part and through Christ hee cannot fall from his holinesse CHAP. XI Of the knowledge of Adam in his first creation THis Image of God made Adam to have perfect knowledge both of God and his creatures Prop. There is a perfection in parts Illust 1 and a perfection in degrees hee had all perfection in parts of knowledge before his fall but hee had not then attained to the perfection of degrees in his knowledge because he was not confirmed in grace His knowledge was obscure Illust 2 comparing it with the light which should afterward have beene revealed to him for these principles of knowledge which he had were both common and imperfect if they had beene singular they had not beene principles but conclusions if they had beene cleare they had
that Tohu vabohu voide of all forme Gen. 1. Secondly to the Elements thirdly to that which is composed of two of the Elements as the vapours of Water and Ayre the exhalations of Aire and Fire Fourthly to those that are made of three Elements as the meteors Fiftly to those that are made of all the Elements as the inferior creatures Sixtly to those that have vegetative life onely as Plants and Hearbs Seventhly to those that have sense as the Beasts Eightly to those who have reason as men Ninthly to those that are intellectuall Spirits as the Angels Lastly to God himselfe Thus we proceed from the lower steppe of Iacobs ladder Gen. 28.12 and ascend up to God himselfe There are three sorts of causes Illust 2 the particular cause the universall cause Triplex causa particularis universalis supereminens and the supereminent cause Adam could not be led by the effect to take up the particular cause as here is an Image therefore Polycletus made it here is a Picture therefore Apelles painted it Secondly from the effect he could not be led to take up the universall cause alone as here is a man therefore the Sunne hath begotten him but this here is a man therefore the Sunne hath furthered his generation Nam sol homo generant hominem the Sunne and a Man beget a Man But from the effect he was led to take up the supereminent cause as here is a world therefore God hath made it Man before the fall A collation betwixt the Innocent and old Adam could clearely make up this conclusion here is a world therefore God hath made it but since the fall he maketh not this conclusion clearely for the greatest Philosophers thought the world to be eternall with God and here they stucke as mice in pitch There is a twofold disposition of the causes of all things in their operations Series causarum Duplex processus causarum inserie in circulo an order of causes and circulus causarum a circle of causes Hos 2.21 I will heare the Heavens and the heavens shall heare the earth and the earth shall heare the corne and the wine and they shall heare Israel this is series causarum Secondly this is the circle of causes as dew breeds cloudes cloudes breedes raine raine breeds deaw and so about againe 2 Pet. 4.4 This yeare as the last yeare all things continue alike since the beginning from the effects here we may be led to take up the first cause and so ascend to God Man before the fall went by the order of causes A collation betwixt the innocent and old Adam either from the cause to the effect or from the effect to the cause From the cause to the effect God must heare the Heavens that the Heavens may heare the Faith and the Earth must heare the Corne and Wine that they may heare Israel Duplex ordo in cognitione rerum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the effects to the cause as the Wine and the Corne heare Israel therefore 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 horse in the milne round about in the circle of second causes Psal 12.9 Impij ambulant in circuitu and never elevate their minde to the first cause God Adam before his fall Prop. saw God clearely in the creatures as in a glasse We see three wayes First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illust streight out thirty or forty miles Secondly when we see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 streight up then we see so many thousand miles up to the Stars Thirdly if we looke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 downeward then we see but hard before us Man before the fall saw streight out A collation betwixt the innocent and old Adam beholding God but now hee lookes downeward onely now hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. Chap. 1. Vers 9. A pur-blind Man seeth nothing but that which is hard before him Object The effects cannot demonstrate the cause unlesse they be proportioned to the cause but there is no proportion betwixt the creatures and God therefore no creature can shew that there is a God Answ We may demonstrate that there is a God by his creatures although we cannot have a perfect knowledge of him by them Wee ascend by degrees to the knowledge of God Prop. Illust First Gradus perveniendi ad visionem Dei sunt hi. 1. in creaturis 2. vifibili signo 3. in umbris 4. in carne 5. per fidem 6. in gloria wee see him in his creatures Secondly by some vifible signe as Esay saw him Esa 6. In creata gloria Thirdly in umbris as the Iewes saw him Fourthly in carne as the Apostle saw him Fifthly per fidem as the beleevers see him Sixtly in gloria as the glorified see him A dam had a more cleare sight of God than that which hee had by the creatures he had a more cleere sight than that which Esay had hee had a more cleare sight than that which the Iewes had he had a more cleare sight than that which is by Faith but he had not so cleare a sight as the glorified have in heaven of God The knowledge which man hath by the creatures shall evanish in the life to come Prop. 1 Cor. 13.10 Illust 1 Prophesie and knowledge shall be abolished in the life to come because of their imperfection this imperfection the Apostle noted in these words 1 Cor. 12.9 We know in part and we prophecy in part we know in part by the creatures and so wee apprehend So we know imperfectly by prophecie 1 Cor. 13. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the Apostle understands that knowledge which we have of God by the creatures Rom. hap 1. Verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is which wee naturally know of God by the creatures and by prophecy here he meanes not onely the foretelling of things to come but also the interpretation of the Scriptures 1 Cor. 14. but when that which is perfect shall come both these sorts of imperfect knowledge shall be abolished this the Apostle declares by the example of little children 1 Cor. 13.11 whose knowledge groweth daily by experience then their former weake knowledge is abolished So he declares this by the similitude of a glasse Duplex speculum scripturarum naturae and of a darke speech Vers 12. There is a twofold glasse by the which we know God the first is the Scriptures the second is the booke of nature but by both these we get but an obscure sort of knowledge of God and as in an enigmaticall or darke speech we apprehend certaine signes but wee come not to the full meaning of the things signified as Sampson proposed to the Philistims this Riddle Out of the eater came meate and out of the bitter came sweet Iudg. 14.15 The
necessitie Triplex necessitas ab intrinseco ab extrinseco ratione finis First when the necessitie ariseth from within this is called necessitas ab intrinseco as the blessed in heaven are mooved by the proper inclination of their will to love God necessarily Secondly when the necessity ariseth from without as when the will is indifferent in it selfe to doe or not to doe to goe this way or that way When Nebuchadnezzar stood in the parting of two wayes Ezech. 21. doubtfull whither to goe towards Ierusalem or Rabbath the Lord determinates his will to goe towards Ierusalem Thirdly in respect of the end as a man is to passe over a water but he cannot goe to the other side without a boate These three sorts of necessities take not away the liberty of the will although they necessitate it the first sort of necessity takes not away the liberty of the will although it necessitate it for this will is internum principium sui motus and this libertie cannot be taken from it unlesse it be destrayed the second sort of necessity takes not away the freedome from it for the will cannot be both inforced and yet free as heate cannot be made cold but yet the will may be necessitate for as the water which is cold may be made hoate so the will which is free may be necessitate and the third sort of necessitie establisheth the freedome of the will Man in his first estate had free choyce of good or evill The first collation betwixt the innocent renewed old and glorified Adam but was necessitate to neither of them in his second estate he is a servant to sinne and necessitate to it in his third estate hee is free from the servitude of sinne but not from the necessitie of it in his fourth estate hee is voluntarily good and necessarily good but hee is not free libertate indifferentiae as man was before the fall for that includes a weakenesse in it In Adam's first estate his will was free from sinne Coll. 1 and necessity of sinne because he had neither internum nor externum principium to move him to sinne so he was free from misery but not from mutability In his second estate he is subject to the necessity of sinning to misery and to the servitude of sinne but free from coaction In his third estate hee is free from the dominion of sinne from the servitude of sinne and from compulsion but not from the necessitie of sinning In his fourth he shall be free from misery servitude mutability and necessity of sinning but not from necessity and willingnesse to love God In his first estate he was liber free in his second estate he was servus a servant to sinne In his third estate hee is liberatus free from sinne but in his fourth estate hee shall be liberrimus most freed from finne The will working freely Prop. hath power to determinate it selfe as it is directed by the understanding in civill and morall actions and in indifferent things but in actions spirituall it is onely determinate by God The will hath power by the light of the understanding to determinate it selfe in civill and morall actions Illust and God in these likewise doth determinate the will Prov. 21.1 The Kings heart is in the hands of the Lord and hee turnes it as the rivers of water when the King determinates his owne heart the Lord also determinates it for every particular agent determinates his owne instrument to his worke Sola increata voluntas est independens but the will is the instrument of God for onely the uncreated will hath an independant power therefore the will being but a second cause is determinate by God When God determinates the will in civill things he doth it by changing restraining or over-ruling it but when he determinates the will which cannot determinate it selfe in spirituall things then he converts the will and inclines it and here he is the sole and onely cause Object That which is moved from a cause without it selfe is said to be compelled but the will cannot be compelled therefore it may seeme that it cannot be determinate by God Answ That which is moved by an externall cause is said to be compelled if the externall cause take away the proper inclination of the second cause but if it leave the second cause to the owne proper inclination then it is not said to be compelled but to worke freely Object But the motion is rather ascribed to him who mooves than to that which is mooved as wee say not that the stone killed the man but the man who threw the stone if God then moove the will it might seeme that the will were free and not to be blamed in the action Answ If the will were so mooved by God that it mooved not it selfe then the will were neither to be praised nor to be blamed but seeing it is both mooved and moves it selfe and is not like a stone in a mans hand which is moved and moves not it selfe therefore it is to be blamed in the sinfull action The Will in morall and civill actions is not determinate in the meanes which leade to the end for that the understanding doth onely but respecting the end it both determinates it selfe naturally and is determinate by God but in spirituall things it is onely determinate by God both in the means and in the end Philip. 2.13 It is God who worketh both the will and the deed in us The grace of God determinates the will onely to good Consequence therefore these extenuate mightily the grace of God who grant that God in the conversion of Man doth powre in a supernaturall grace in his heart but yet this grace doth not determinate the heart of man Corvinus c. 43. pag. 642. so Fonseca for that the will doth naturally and freely and to draw out the act of Faith say they there needs no concurrance of the grace of God but only moral perswasions So Fonseca who holds that God onely sets the will on worke but leaves the will to worke by it selfe he determinates saith he onely in specificatione but not in exercitio in inclining the will to embrace such an object but the operation about that object is left free unto the will it selfe this it may performe freely without Gods grace Object But it may seeme that God determinates the sinfull actions of men as well as their morall both in the meanes and in the end and is the cause of the one as well as of the other as God knoweth certainely that the Antichrist will sinne therefore the will of the Antichrist is determinate to sinne by the decree of God Answ Eternum decretumâ— Dei ponit infallibilitatem consequentis sed non consequentiae This followeth not because putting the decree of God the Antichrist will sinne these two go not together as the cause and the effect for Gods decree is not the cause why the Antichrist sinnes but it
onely followes Gods foreknowledge and is not an effect of it for there is a twofold connexion of things first of the cause with the effect and so the effect necessarily followeth the cause Secondly Duplex connexiorcrum 1. causa cum effectu 2. ante cedentis cum conse quente of the antecedent with the consequent the finne of the Antichrist is the consequent of Gods decree infallibly but not productively because the decree is not the cause of it Object But it may seeme that Gods decree is the cause of sinne Ioh. 12.39 They could not beleeve for Esay said he blinded their eyes and hardened their hearts Here it night seeme that the Prophets prediction was the cause of the hardning of their hearts and not the antecedent of it onely Answ These evill things God foreseeth to fall out because they are to fall out and they fall not out because hee foreseeth them to fall out when I see a man writing he writes not because I see him writing but because he is writing therfore I see him write so the Antichrist sinneth not because God foresaw him to sinne but because the Antichrist was to sinne therefore God foresaw him to sinne God foreseeth other waies good actions for he decreeth them and they fall out as effects of his decree but it is farre otherwaies in mans sinfull actions for they are not the effects of Gods decree but a necessary consequent of it The essentiall property of the Will which is libertie cannot be changed but the equalitie of the Will which is good or evill may be changed There are two things to be considered in the will First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the essence of it Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the operation of the Will the essence of the Will cannot be changed but the operation may bee changed it may lose holinesse and sanctification in the choyce but not the essence of it a clocke when it is out of frame sheweth the time but not the true time of the day and as the saylers compasse striken with thunder the point of the needle stands alwayes at some ayrth but not at the right ayrth and so when Wine is turned into Vinegar it keepeth still the colour and quantitie but it hath lost the right relish so the Will of man after the fall freely chuseth that which it chuseth Non corrumpitur quoad agendi radicem sed terminum A collation betwixt the innocent and old Adam Man in his first estateÌ„ willed onely good both in the end and in the meanes but man in his corrupt estate wils the end either as good or apparant good but he maketh choyse of the meanes often as evill the will respects the end and election the meanes no man wils the end as it is evill but the meanes leading to this end are oftentimes chosen as evill The adulterer and the theefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed media eleguntur plerunque ut mala ut finem assequamur they will the proper ends of their adultery and theft which are pleasure and gaine as good or at the least good in show but the meanes they know are oftentimes evill and chuse them as evill that they may attaine to their ends Againe the unregenerate man sometimes wils the end but not the meanes Prov. 13.4 The sluggard wils and he wils not he wils the end because it is good but he wils not the meanes because they are painfull and laborious so Hos 10.11 Ephraim as an oxe delighted in threshing but not in plowing hee delighted in threshing because the oxe might not bee muzled when hee did thresh Deut. 25.4 but hee delighted not in plowing that is to take the paines to plow up his heart and mortifie his sinnes Balaam wished that he might die the death of the righteous Numb 23.14 but hee endeavoured not to live the life of the righteous Man after his fall had liberty in civill and morall actions Prop. This libertie which man hath now in his corrupt estate Illust unto any good hath sundry impediments both outward and inward Impedimenta libertatis humana sunt vel extra se vel inâ—se and although our election be free yet the execution thereof is not in our hands There be three externall impediments in our libertie first Gods overuling of the will of Man who although hee take not away the libertie of the will from us Impedimenta externa sunt deus diabolus externa obiecta yet he oftentimes furthers us in good and hinders us in evill and bridles so the fury of the wicked that they cannot come to the ends which they ayme at as wee see in Ieroboam 1 King 13.5 and Sennacherib Esa 37.29 For the wayes of man are not in his owne power Pro. 16.9 The second inpediment of our libertie is Sathans seducing who oftentimes seduceth the will when it is inclyned to good and perswades it to evill Ephe. 2.2 which perswasion is effectuall in the sonnes of infidelitie sometimes Sathan hindreth the children of God as hee hindered the Apostle that hee should not come to the Thessalonians 1 Thess 4.17.18 The third outward impeÌ„diment is the multitude of objects laid before us which partly allure the minde if they be pleasant and terrifie the minde in they be fearefull Impedimenta interna sunt destitutio imaginis Dei caecitas intellectus infirmitas violuntatis naturalis violentia pronitas ad maluÌ„ vehementia affectionum The inward impediments which hinder the wills libertie are First the want of Gods image Secondly the blindnesse of the understanding Thirdly the infirmitie of the will Fourthly a naturall violence Fifthly a pronenesse to evill Sixtly the vehemencie of the affections which draw the will after them and trouble the Iudgement CHAP. XVII Of Mans Will in his conversion IN the first point of Mans Conversion Prop. God in fufeth a new habite of grace The conversion of Man is not wrought The third property of the Will first by stirring up of his Will Illust or by alluring or perswading him but by powring grace into the heart Socrates said that hee was but to his schollers like a midwife for a midwife doth nothing but helpeth forth the birth already conceived so he said that he onely but drew forth the wit which was naturally within the schollers But it is not so in the first point of a man conversion for the Preacher doth not helpe forth the graces in a man but he is like a father begetting him a new a gaine through the Gospel 1. Cor. 4.15 Man before his conversion to grace is passive Illust There is in some patient a neere power Potentia vel est propinqua vel remoto passiva vel mere passiva as when powder is laid to the fire it hath a neere power to bee kindled by the fire Secondly there is in some patient a remote power as when greene wood is laid to the fire it may bee kindled
our owne private cause and Gods cause Thirdly we must distinguish betwixt the persons of evill men and the actions of evill men Wee are to love our enemies although they have wronged us and should love their persons we are to pray against their sinnes but not their persons 2. Sam. 15.31 Act. 42.9 Wee are bound to wish to our private enemies things temporary unlesse these things be hurtfull to them but if they be enemies to the Church we are not to supply their wants unlesse we hope by these means to draw them to the Church But if the persons sinne unto death 1 Ioh. 5.19 then we are to pray not onely against their actions but also against their persons and because few have the spirit to discerne these wee should apply these imprecations used in the Psalmes against the enemies of the Church in generall Quest Whether is the love of God and of our neighbour one sort of love or not Answ Objectum amoris vel est formale vel materiale It is one sort of love the formall object of our love in this life is God because all things are reduced to God by love the materiall object of our love is our neighbour Vno habitu charitat is diligimus deum proximum licet actu distinguantur here they are not two sorts but one love and as there is but vnus spiritus varia dona one Spirit and diversity of gifts 1 Cor. 12. so there are due praecepta unus amor two praecepts and one love The remedies to cure sinfull love since the fall That wee may cure our sinfull love and set it upon the right object First wee must turne our senses that they be not incentivum et somentum amoris perversi that is that our senses bee not the provokers and nourishment of perverse love It is memorable which Augustine markes that the two first corrupt loves began at the eye First the love of Eva beholding the forbidden fruit which brought destruction to the soules of men Secondly when the Sonnes of God saw the daughters of man to be faire they went in to them Gen. 6.1 this fin brought on the deluge it had beene a profitable lesson then for them If they had made a covenant with their eyes Iob 31.1 Secondly it is a profitable helpe to draw our affections from things beloved to consider seriously what arguments we may draw from the things which we love that wee may alienate our minds from them and wee shall find more hurt by the things we set our love upon than wee can find pleasure in them If David when he look't upon Bethsabe with an adulterous eye had remembred what fearefull consequence would have followed as the torment of conscience the defiling of his daughter Tamar and of his concubines and that the sword should never depart from his house 2 Sam. 11.12 and a thousand such inconveniences hee would have said this will be a deare bought sinne Thirdly consider the hurts which this perverse love breeds He who loves sin hates his owne soule Psal 10.5 Fourthly let thy minde be busied upon lawfull objects and idlenesse would bee eschued it was idlenesse which brought the Sodomites to their sin Qui otio vacant in rem negotiosissimam incidunt these who are given to idlenesse fall into many trouble some businesses CHAP. VII Of Hatred HAtred is a turning of the concupiscible appetite from that which is evill or esteemed evill Odiumest quo volunt as resilit ab objecto disconvenienti vel ut disconvenienti A collation betwixt the innocent and old Adam Man in his first estate loved God with all his heart but since the fall he is become a hater of God Rom. 1.30 and of his neighbour 1 Ioh. 2.9 and of himselfe Psal 10.5 How can God who is absolutely good be hated Quest seeing there is no evill in him Answ God cannot be directly the object of our hatred bonum in universali cannot be hated God is both truth and goodnesse therefore he cannot be hated The understanding lookes to truth and the will to goodnesse God is both truth and goodnesse therefore hee cannot be hated in himselfe but in some particular respect as men hate him because he inflicteth the evill of punishment upon them or because hee commandeth them something which they thinke hard to doe as restraining them in their pleasure or profit So the wicked they hate not the word as the word but as it crosseth their lewd appetites and curbes their desires Gal. 4.6 Am I become your enemie because I tell you the truth The sheepe hates not the Wolfe as it is a living creature for then it should hate the Oxe also but the Sheepe hates the Wolfe as hurtfull to it and in this sense Men are said to be haters of God These who behold that infinite good cannot hate him but of necessity love him therefore the sin of the divels was the turning away of their sight from God and the reflection of their understanding upon themselves admiring their owne sublimity remembring their subordination to God this grieved them wherby they were drowned with the conceite of their owne pride whereupon their delection adoration and imitation of God and goodnesse were interrupted Diabolus tria amisit in lapsu delectationem in pulchritudine Dei a dorationem majestat is imitatiouem exemplar is bonitatis So long as they beheld the Majesty of God they had delectation in his beauty adoration of his majesty and imitation of his exemplary goodnesse Quest Whether is the hating of God or the ignorance of God the greater sinne it may seeme that the hating of God is the greater sinne Namcujus oppositum est melius Arist ethic 8. c. 6. ipsum est pejus for that whose opposite is best it must be worse it selfe but the love of God is better than the knowledge of God therefore the hating of God is a greater sinne than the ignorance of God Ans The hatred of God and the ignorance of God are considered two wayes either as hatred includes ignorance or as they are severally considered As hatred includes ignorance then hatred is a greater sinne than ignorance because he that hates God must be ignorant of him But if we consider them severally then ignorance is to be distinguished into ignorantia purae negationis and ignorantia pravae dispositionis and this latter ignorance proceeding from a perverse disposition of the Soule which will not know God as Pharaoh sayd Who is the Lord that I should know him and obey his voyce Exod. 5.2 must be a greater sin than hatred for such ignorance is the cause of hatred and in vices the cause must bee worfe then the effect but perverse ignorance is the cause of the hatred of God Therefore this sort of ignorance is a greater sinne than the hating of God We must not then understand the axiome according to the first fence here for there is no contrarietie betwixt hatred
their judgement made man such that concupiscence did necessarily follow Before the fall there was no reluctation nor strife betwixt the superiour and inferiour faculties in man That there was no concupiscence in man before the fall and therefore no concupiscence our reasons are these First our first parents were not ashamed when they were naked Gen 2. but after that Adam had sinned and saw himselfe naked hee fled from the presence of God and hid himselfe even for very shame it is the rebellion betwixt the superiour and inferiour faculties that makes men ashamed Secondly in Iesus Christ the second Adam there was no rebellion and yet he was like to us in all things sinne excepted taking our nature upon him and the essentiall properties of it As to bee tempted Mat. 4.1 Iesus was carried by the Spirit into the desert to bee tempted So to feare Hebr. 5.7 he was heard in that which hee feared So to be angry Mark 3.5 Hee looked round about on them angerly So forgetfulnesse of his office by reason of the agonie astonishing his senses Father if it bee possible let this cup passe from me Mat. 26.39 Wherefore if this strife betwixt the superiour and inferiour faculties was the consequent of nature in our whole estate then Christ should not have beene blamelesse which is blasphemy for concupiscence is sin Rom 7.7 Thirdly if there had been rebellion betwixt the superiour and inferiour faculties before the fall then man in his whole estate had not beene happy for Paul in respect of this concupiscence is forced to cry out Rom. 7.11 O wretched man that I am who shall deliver mee from this body of death and originall iustice had not beene such an excellent gift in that estate but only a restraint to restraine this concupiscence that it bursted not forth Fourthly if this rebellion flow from nature how can God be free from sinne who is the authour of nature qui est causa causae est causa causati in essentialiter subordinatis he who is the cause of a cause is likewise the cause of the effect in things essentially subordinate but God is the author of mans nature and concupiscence therefore according to their position Of mans originall justice according to the Church of Rome he must bee the author of sinne this is blasphemie The Church of Rome holds that this holinesse was a supernaturall thing to man and not naturall in his first creation and they goe about to shew the matter by these comparisons They say mans righteousnesse in his innocent estate was like a garland set upon a virgines head the garland is no part of the virgins body and although the garland be removed yet she remaines still a virgin So this originall righteousnesse they make it as it were a garland which being taken away from man no naturall thing is blemished in him Secondly they compare it to Sampsons lockes which when they were cut off nothing was taken from Sampsons nature Thirdly they compare it to a bridle in a horse mouth which is no part of the horse nor naturall to him but serves to bridle the horse and keepe him in So say they this originall righteousnesse was no naturall thing in man before the fall but served onely as a bridle to restraine concupiscence and they put a difference betwixt a naked man and a robbed man Duplex homo nudus spoliatus Man before his fall say they he was naked but God did cast his cloake of supernaturall righteousnesse about him to cover him but since the fall say they hee is not homo nudus sed spoliatus a naked man but spoyled of the graces of God Hence is that division made by the Iesuites of the estate of man Perer. lib. 5. in Gen. disput de excellent pag. 118. the first estate saith he is of man considered without grace or sinne as they terme it in his pure naturals the second estate is of man in his purenaturals cloathed with supernaturall righteousnes the third estate is of man degenerate and sinfull the fourth estate is of man regenerate and the last is of man glorified But to consider a man both voyde of grace and sinne such a man was never nor never shall be neither did the Iewish or Christian Church ever divide the estate of man thus The Iewish Church taketh up the estate of man in these three the first they call Adam ratioue creationis because hee was made out of the red earth the second they call Enosh man subject to all miseries the third they call Ish man restored to blessednesse and happinesse The orthodoxe christian Church divides the estate of man thus the first estate is gratiae collatio the bestowing of grace the second is collatae amissio the losse of that grace bestowed the third is instauratio amissae the restoring of lost grace and the fourth is confirmatio instauratae the confirmation of restored grace We will shew that his originall righteousnesse Of mans originall justice according to the reformed Church was naturall to man and not supernaturall where we must consider that nature is take five wayes First a thing is naturall by creation as the soule and the body are naturall to man because they give a being to him Secondly for that which floweth essentially and naturally from a thing as the faculties from the soule Thirdly for that which cleaveth most surely to nature as sinne doth to the soule now Fourthly for that which beautifieth nature and helps it as grace doth Fiftly for that which by generation is propagate to the posteritie as originall corruption Originall justice was not naturall to man in the first sense for it was no part of his essence It was not naturall to him in the second sense for it flowed not from the understanding essentially as the faculties of the soule doe but it was naturall to him in the third sense because hee was created in holinesse and was the subject of holinesse it was naturall to him in the fourth sense because it made his nature perfect It was naturall to him in the fift sense for he should have transmitted it to his posteritie by generation if he had stood in holinesse as man doth sinne now which is come in place of it Originall righteousnesse to the first Adam was naturall to the renewed Adam grace is supernaturall A collation betwixt the innocent renewed and old Adam to the old Adam it is against his nature so long as hee continues in sinne Our reasons proving that originall righteousnesse was naturall to Adam and not supernaturall are these First Reason 1 as are the relickes of the image of God in man since the fall such was the image of God in man before the fall but the remnants of the Image of God in man since the fall are naturall Rom. 2.13 For by nature they doe the things contained in the Law 2 Cor. 11. Doth not nature teach you this therefore the image of God
Physicke teacheth us that the blood alwaies followeth the body therefore they have taken away the cup from the people in the Sacrament because say they if they get his flesh they get his blood per concomitantiam Fiftly the Metaphysickes teach us that every positive thing is good therefore they define originall sinne to be a meere privation Sixthly the Platonickes were mightily deluded by the apparition of spirits hence they have borrowed their apparition of spirits Seventhly from the Poets fables they have taken their Purgatory Last from the incantations of the Gentiles they have borrowed their exorcismes Thus wee see that they have not taken their platforme from above in the mount with Moses but from below from humane reason and Philosophie and here they ought to have remembred that of the Apostle Take heede that no man spoile you with Philosophie Curteous Reader if there bee any thing here that may serve for the good of the Church and your edification give the glory to God and reape you the fruits if there bee any thing that seemeth not correspondent to reason or the word of God reprove me for it and it shall be like a pretious balme unto my head So recommending you to the grace of God I rest Your ever loving brother in Iesus Christ IOHN WEEMSE A Table of the principall distinctions and chiefe points contained in this Booke A ABomination what it is pag. 166. Action two fold 109. Foure active principles 100 Adams knowledge how farre it reached 67. What he beleeved before the fall 90 what principles were concreate with him 91. a difference betwixt his knowledge and ours ibid. betwixt his knowledge and Salomons 93. what liberty he had before the fal 110. how the creatures were subject to him 233. 235. Agent corporall different from intellectuall 95 Analogie twofold 87 Angels cannot bee instruments in creation 3. our soules and the Angels differ â—9 how they know things 84. they doe not reason ibid. they have two instants 107. they differ foure waies from man ib. they have a twofold reward 167. Of their ministrie 254. 255 Anger what it is 223. how it differeth from hatred ibid. foure sorts of anger 224. a two fold anger 22. foure vertues moderate it 226. three degrees of anger 227. three sorts of unjust anger 228. remedies to cure anger 229. nothing opposite to it 231. Attributes how in God 88. B. Beasts their phantasie moves onely the sensitiue appetite 140 Beautie threefold 38 Being the first effect in creation 3. creatures have a being three waies 6 Body an excellent creature 13. how wee may conceiue the excellency of Adams body 12. mans body hath three estates 30. Adams body not mortall of it selfe 320. but naturally incorruptible ibid. mans body three waies considered 36 a glorified body hath foure properties 37. mans body was made perfect 40 Boldnesse what it is 223 Bond mutuall betwixt God and man 136. a threefold bond betwixt man and wife 268 C. Cause threefold 74. 128. nothing can intervene betweene the first cause and first effect 3. The second causes have a twofold proceeding 75. God is the physicall cause in our conversion 129. there is a twofold cause ibid Christ knowne two waies 80 he is considered two waies ibid a fourefold knowledg in him ibid. a difference betwixt these knowledges 81. what ignorance was in Christ 83. he is considered three waies 176 Comprehension twofold 89 Conceiving of God threefold 87. a twofold conceiving of a thing 88 three impediments hinder our conceiving ibid Condition twofold 105. difference betwixt a cause and a condition ibid. why God sets downe his threatnings conditionally 123 Children of God committing a sin are not quite cut off 137. 138. what they lose when they commit a sin ib. Concupiscence was not in man before the fall 148 Conjunction threefold 278 Creation was from the negation to the habite 4. nothing can be an insturment in creatioÌ„ 3. CreatioÌ„ is not a miracle 9. how the creatures were with God before creation 6. God is the only cause in creation 3. goodnesse is first manifested in creation 2. God is distinguished from the heathen gods by creation 7. man hath superiority over all creatures 231. 232. Gods wisedome manifested in creation 128. God hath a twofold intention 201. D. Delight what it is 196. delight diversly distinguished 198. 199. twofold order betwixt the delights and operations in beasts 200. Desire what it is 189. it is fourefold 260. desire love and delight differ 189. it is twofold 190. 191. 200. there is a threefold desire 190. In Christ there were 3. desires ibid. A thing is desired two waies 191. no contrariety in Christs desires 192. the desires of the regenerate are moderate 194. remedies to cure sinfull desires 196. Despaire contrary to hope 213. desperation is not a punishment 214. difference betweene hatred and despaire 215. remedies against despaire 216. 217. Determination threefold 125. Digamie twofold 27. it is unlawfull ibid. Divels cannot create 4. what the sinne of the devils was 184. he lost three things by his fall ibid Divinitie and morall philosophie differ 150. Dominion twofold 239. E. Eare 17. the excellency therof ibid. faith comes by the eare 18 End more excellent than the meanes 256. every thing is carried to the proper end 60 Evill twofold 41. 219. 221 Eyes 15. their excellency ib. the eye hath no colour in it ibid. it hath five tunicles 16. F. Faculty how it differeth from a habit 96. two principal faculties in the soule ibid. Feare hath many branches 144. what feare is 217. Sundry sorts of feare ibid. feare twofold 220. Formes different 56. two things required in a forme 55. the more excellent forme the stricter conjunction ibid. Freedome is radically in the will 105. G. Gifts twofold 86. God gives his gifts two waies 322. Glasse twofold 77 Glorification and transfiguration differ 39. how a man may behold Gods glory 87. the glorified have a twofold object 213 God communicates his goodnesse 1. God hath five royall prerogatives 5. God nature and art differ in operations 6. God made all things in measure number and weight 12. the knowledge of God is naturally inbred 67. the first principles of the knowledge of God and other sciences differ ibid. we are led to take up God three waies 72 73 74. we ascend by degrees to take up God 75. we ascend by degrees to see him 76. a twofold knowledge in God 121. God opens the heart 129. God is pleased with mans works two waies 158. 284. God is to bee loved only for himselfe 164. 165. nothing to be loved above him 167. notes to know the love of God 170. 171. God the first object of the minde 67. Goodnesse is either imperfect or perfect 1. goodnesse twofold 2. 284. 2 8. two conditions required to chiefe goodnesse 199. Grace taken divers waies 134. how grace concurres in mans conversion 117. grace considered three waies 133. difference in receiving grace 134. there is but one sort of grace ibid.
grace once received cannot be lost 135. H. Hand 20. the properties thereof ibid. Hatred what it is 183. God cannot be the object of hatred ibid. love and hatred are opposite 185. twofold hatred 186. 187. how far the regenerate hate sinne ibid. hatred anger envy differ 188. remedies to cure hatred 189. hatred and presumption differ 215. Head 14. the excellency thereof 15. Heart the first mover 21. the excellency thereof ibid. wherefore placed in the left side 22. the fat of the heart 25. Hope what it is 211. how it differeth from desire ibid. hope considered as a naturall or theologicall vertue 212. I. Iesuites plead for nature 127. they make a threefold knowledge in God 120. they establish a threefold grace 127. our dissent frō them in mans conversion 130 131 132. Ignorance diversly distinguished 82. 102. 110. 185. Injurie hath three things following it 227 Image of God wherein it consists 65. a twofold image of God 60. wherein man beares the image of God 64 man having Gods image all creatures are subject to him 234. a two fold condition of Gods image 247. it is taken up foure waies 63 Immortality how a thing is said to be immortall 30. how Adams body was immortall before the fall 31 reasons to prove the immortality of Adams body naturally 33 34 35 36. reasons to prove the immortality of the soule 44. 45. the heathen knew of the soules immortality 49. Infinite thing how apprehended 90. a thing is infinite two waies ibid. 195. Iustice the most excellent vertue 1. Iustification twofold 137. God doth three things in our justification 117. K Kidneyes are in a secret place 25. Knowledge of the creatures shall evanish in the life to come 78. 79 fulnesse of knowledge twofold 80. 81 divers distinctions of knowledge ibid. 82. 85. 86. 87. a twofold act of knowledge 84. how knowledge is in the Angels and mans mind 85. a threefold knowledge in Angels ib. a difference betwixt our knowledge and the Angels 91. L Libertie twofold 108. Impediments hindering the wills liberty 115 Light the greater it bee obscures the lesser 71. Love what it is 161. sundry distinctions of love 162 163 164 165 166. things are loved two waies 164. 169. degrees of love 166. the perpetuitie of love 166 love is an affection or deed 175. a twofold cause of love ibid. How wee are to love our parents 176. 177. love descends 178. how farre an unregenerate mans love extends 181. wee should love our enemies ib. true love is one 182. remedies to cure sinfull love ibid. Life contemplative preferred to the active 278. Man hath a threefold life 222. 260. the Active in some case is preferred 257. Mans life considered two waies ibid. whereto these two lives are compared 259. Mans life resembled to sixe things 260. 263. Liver inclosed in a net 23. Lungs seated next the heart ibid. M Magistrates authority consists in foure things 172. Man a little world 41. hee is considered 3. waies 136. the first part of mans superioritie over his children 237. man diversly considered 150. he hath a passive power to grace 116. man and wife one 268 Matrimony hath two parts in it 269. Members of the body placed wisely by God 13. the difference of the members 14. Middles are often chosen as evill 114. all things are joyned by middles 39. things are joyned two waies 113. wee see a thing by two middles 79. there is a twofold middle 152. 154. no middle betwixt vertue and vice 153 Miracle creation is not a miracle 9. when a worke is a miracle ibid. the resurrection is a miracle ibid. two conditions required in a miracle 118. mans conversion is not a miracle 119. N Nature taken five waies 250 Necessity diversly distinguished 36. 109. 178. Neighbour how to be loved 173. in what cases hee is to bee preferred before our selves 380. wee are not to love all our neighbours alike 175. In what cases wee are to preferre our selves to our neighbours 174. 175 Nothing taken divers waies 4. made of nothing 6. O Oppositiō twofold 185. 214. Order twofold in discipline 71. Originall righteousnesse was not supernatural to Adam 249. but naturall 250. reasons to prove that it was naturall 251. to make it supernaturall draweth many errours with it 253. P Passion what it is 139. 140 what seate they have in the soule ibid. they are moved by the understanding ibid onely reason subdues the passions 141. they have a threefold motion ibid. they are only in the concupiscible irascible faculties 142. their number is in the divers respects of good and evill ibid. the divisions of the passions 143 where the passions are united 144. Christ tooke our passiōs 145. what passions hee tooke ibid. how they were ruled in Christ 146. no contrarietie amongst his passions 148. what contradiction ariseth in our passions ibid. it is a fearefull thing to be given over to them 149. how the Moralists cure the passions 151. the Stoickes roote out all passions 158. foure waies Christ cureth the passions 159. 160. 161 how farre the godly are renewed in their passions 148. Perfection diversly distinguished 66. 186. Philosophie twofold 95 Poligamie is unlawful 310. Power diversly distinguished 116. 240. 241. Poverty twofold 243. Proposition hypotheticke when true 121. R Recompence fourefold 226 Reasō hath a twofold act 84 Resistance diversly distinguished 133. 134. Renouncing of things twofold 243 Resurrection a miracle 10. Rib what is meant by the fift rib 24. the rib taken out of Adams side no superfluous thing 266 it was one of his ordinary ribs ib. how this rib became a woman 267. what matter was added to it ibid. Right to a thing diversly distinguished 241. 242. 244. what right Christ had to the creatures 241. 242. S Sadnesse hath many branches 144. Sciences how found out 71. the first principles of sciences are not inbred 68. Seeing three things required for it 79. we see three waies 75. Senses the common sense differeth from the particular senses 27. wherin the five senses agree 28 wherein they differ ibid. which is the most excellent sense 29. 30. whereunto they are compared ib. Similitude twofold 61. one thing hath a similitude to another two waies ibid. it differeth from an image 63. fim litude a great cause of love 245. Servile subjection 236. five sorts of servants ibid. it is contrary to the first estate 237. Sinne in a countrey fourefold 274 God doth threethings to sinners 276. Sin three things follow sinne 35. how it is in the understanding 101. a man sinnes two waies 102. how the workes of the Gentiles are sinne 157 Soule hath three faculties 34. how they differ 52. the rising of the body doth perfect the glory of the soule 35. how the soule of man differeth from the life of beasts 42. and frō al other things 43. the soule hath a twofold life 50. how the soule is in the body 53. the soule cannot animate two bodies 54. what middle the soule keepeth 57. our soules
Head and the rest of the body Christ the Head of his Church he hath graces above the rest of his members he giveth influence and grace to them and hee is like to them So the man is the womans Head hee hath more gifts than the woman he should instruct and teach her she is of the same nature that he is Bone of his bone and flesh of his flesh Gen. 2.23 Of the Eye FIrst the Eye is speculum artis Visu eculo videmus sed visu effective formaliter oculo instrumentaliter for men have learned by the Eye to make Looking glasses if the Christaline humour were not backt with a blacke humour the Eye would give no reflex so if glasses were not backt with steele the glasse would give no reflex Secondly although a man have two eyes in his head yet hee receiveth but one sight at once because his optick nerves meet in one So although hee have two eares yet hee heares but one sound at once because his acousticke nerves both meete in one So although there bee many members in the mysticall body yet all should bee of one minde because there is but one spirit 1 Cor. 12.4 Thirdly the eye in it selfe hath no colour for if it had any proper colour in it selfe then the object should ever appeare in that colour which the Eye hath as it is evident in Icteriacis in those whose eyes are so vitiate that all colours seeme alike to them and in those who have the yellow Iaundise because the eye is vitiate with yellownesse all things appeare yellow unto them So when the minde of man is preoccupied with dangerous error When Christ told his Disciples that hee must be whipt crucified and rise the third day the Text saith They understood none of these things beeing hid from them Luk. 18.33 34. Because they had drunke in a false principle before that Christ behoved to be a worldly King Act. 1.6 and this is the reason why the Iewes interpreted the places concerning Christs Kingdome literally and not spiritually of an earthly Kingdome and not of a spirituall Fourthly there are five tunicles in the Eye to keepe it from any hurt the first is called araneae tunica like a spiders webbe the second retiformis woven like a net the third uvea like a berry the fourth Cornea like horne the fift adnata tunica the cover of the eye or the eye-lids David to expresse the speciall care that God hath over his Saints saith Thou keepest me as the apple of thine eye Psal 17.8 That is thou hast a speciall care over me thou guardest me many wayes as the apple of the Eye is guarded with these five tunicles A Collation betwixt the Innocent and old Adam The Eye before the fall was the window to let in good instructions to the soule but since the fall it is proxenets peccati the broaker that goeth betwixt the heart and the object to make up a sinfull bargaine it is now pronubus ejus cujus tactus est minister the spokesman of the wedding with sinne and touch is his servant and because it is now the most sinfull sence God hath placed teares in it which are the tokens of repentance The eye now is an adulterous eye 2. Pet. 2.14 the eye now is oculus nequam an evill eye Matth. 20.15 it is now a covetous eye Eccles 37.7 Give the Lord his honour with a good eye and diminish not his first fruites Here heealludes to the custome of the Iewes for hee who had a good eye paid one of forty when he payd his first fruits he who was of a mydle sort of eye paid one of fiftie but he who had a coveteous eye paid one of sixtie and they used to say There goeth the man with a good eye meaning the liberall and There goeth the man with the evill eye meaning the covetous There was a contention upon a time betwixt the heart and the eye which of these two were the cause of sinne which was decided by reason after this sort Cordi causam imputans occasionem Oculo The cause of sinne is in the heart but the eye is the occasion Of the Eare. The Eare is first and honourable part of the body therefore of old they did hang Eare-rings and Iewels in their Eares as a signe of honour Gen. 24. so when men were discharged their Eare was bored in token of infamie Exod. 22. Secondly the Eare is an honorable part for instruction the Philosophers call it sensum disciplinae the sense for instruction Thirdly for delight the Eare is the most excellent sense therefore Salomon calles the Eares the daughters of Musicke Eccles 12. Fourthly the Eare is the most excellent member for grace for faith commeth by hearing Rom. 10.17 The Apostle when he cited that verse of the 40. Psalme in the 9. of the Hebrewes he citeth it thus Thou hast fitted a body for me but David hath it thus Thou hast bored mine eare why because his eare was one of the principall members whereby hee gave obedience to God his Father Fiftly there is not a member in the body that God takes such paines about as hee doth upon the eare for first revelat aurem he uncovers the eare or takes a veile off it 2 Sam. 20. Secondly perforat aurem hee bores the eare Psal 40. as masters of old bored their servants eare that they might dwel with them for ever Exo. 22. The first was ad intelligentiam for understanding the second was ad obedientiam for obedience Thirdly he circumcises thē eare Rom. 2.29 which includes both the former Sixtly there is not a member the Divell envieth more than the eare because it is Ianua vita the gate of life as we see in the man possessed with a deafe Devill Marke 9.25 he possessed that sence as the most excellent to hinder him from hearing Before the fall A collation betwixt the innocent old Adam the eare was the gate of life but since the fall in the corrupt man it is the gate of destruction Evill speeches corrupt good manners 2 Cor. 15. and now hee is like vnto the deafe adder hee stoppes his eare and will not be enchanted Psal 58. Of the Mouth Eccl. A collation betwixt the innocent old Adam 6.7 All that a man laboureth is for his mouth the mouth a little and a strait hole is soone filled Man before his fall was content with little but fince hee laboureth not to fill a mouth but a gulfe as it were the mouth of the Leviathan Of the Tongue The Tongue of man is a most honorable member wherefore it is called mans honour and his glory Gen. 49.6 Psal 16.9 My glory rejoyceth because it is the instrument for to glorifie God Secondly a man hath two earēs and but one Tongue to teach him to bee swift to heare and slow to speake Iam. 1.19 Thirdly there is but one Tongue in man to teach him not to be bilinguis of a double
of man since the fall is a weake heart a faint heart slow to doe any good as a base and ignorant heart Of the Liver The Liver in inclosed by a net called Reticulum the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yee would say an huske for even as the huske incloseth the Corne so doth this net compasse the Liver and it is to be marked that God hath fenced his noblest parts as the braine with Piamater and Duramater the Heart with Pericardia and the Liver with Reticulum Of the Lungs The Lungs the bellowes of the voyce Veritas est in re ut in causa in enunciations ut symbolo in mente ut in subiecto haec dicitur complexa veritat are seated so neere the heart to teach us that speech is but the interpreter of the heart against those who thinke one thing and speake another To make a man speake truth three things are necessary first there must bee veritie in the matter secondly in the conception of him who speaketh thirdly in his speech The first must be in signato the second in conceptu the third in signo If the matter be not true then the conception is false if the conception bee false then the speech is false If a man should set the kings armes aright first there must bee such a thing as a Lyon secondly the Lyon must bee set right upon the seale thirdly the seale must be set right in the waxe if any of these three be wanting the Kings armes are not rightly set So the matter which we speake of Veritas theologica logica must first be true in it selfe secondly we must conceive it rightly thirdly we must utter it rightly But in Logicall verity it is otherwaies for if there be an agreement betwixt the matter onely and the Tongue it sufficeth although it bee not rightly taken up by the minde As when I say there are Antipodes whether I beleeve this to bee true or not it makes not much it is a Logicall truth because there is an agreement betwixt the matter it selfe and the Tongue But a theologicall truth will have an agreement in all the three Augustines notation then of a lie is not persit Consequence mentiri est contra mentem ire to lie is to speake contrary to the minde for it expresseth not fully the nature of a lye for a man may lye speaking an untruth taking it to bee truth therefore Iohn maketh an untruth a lye 1 Iohn 2.4 He that saith I know him and keepeth not his Commandements is a lyer and the truth is not in him For if the matter be not true in it selfe although hee take it to bee truth and do utter it yet it is a lye it is a materiall lie and an untruth Mendacium materiale formale although it be not a formall lie So Heretickes broaching their errors which they take to bee truth teach lyes Before the fall A collation betwixt the Innocent old Adam man spake as he thought but since the fall he hath found out equivocations and mentall reservations and speaketh oftentimes contrary to that which he meanes Of the Ribbes There are two sorts of Ribbes in the body of man the first called by the Anatomists Costae legitimae whereof there are seven these defend the vitall parts the second Costae spuriae whereof there are five lying to the belly Quest When Abner stroke Hazael at the fift Ribbe and Ioab Amaza which of the Ribbes is it meant of here Answ It is meant of the inferiour Ribbes which wee call the short Ribbes and any of these five Ribbes is called the fift Ribbe When Abner strucke Hazael at the fift Rib he strucke him on the right side because he was behinde him but when Ioab strucke Amaza hee strucke him on the left side because hee was embracing him The stroke of Abner was deadly because he strucke him through the liver and the stroke of Ioab was deadly because he strucke him in at the Pericardia that compasseth the heart round with water to refrigerate it for the nether part of the heart reacheth down to the fift Ribbe When the Souldier pierced Christs side Iohn 19.34 it is said Hee pierced his side and there came forth water and blood the Syriacke Paraphrast saith Hee pierced his Ribbe that is the fift Ribbe where the Pericardia lay Of the Intrailes The Intrailes are called by the Hebrewes Rechamim and by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bowels of compassion Luke 1.78 When a woman seeth her child in any danger her bowels earne within her which is attributed to Christ himselfe when he saw the people scattered in the Wildernesse Marke 6.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had compassion upon them in the Greeke it is His bowels did earne within him he is a pitifull high Priest who is touched with our infirmities Heb. 4.15 Of the Intrailes called Iejunum intestinum When the meate is out of the stomacke and the Hungry gut called Iejunum intestinum emprie then man begins to be hungry this gut by the Greekes is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from it comes the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fast Of the Kidneyes The Kidneyes lie in a hid and secret part of the body therefore David when hee would declare how God knoweth hid and secret things he saith Thou triest my Reynes Psal 139. that is my secretest cogitations for although the affections be seated in the heart as the cause yet they are ascribed to the Reines as the occasion the cause of sinne is in the heart the occasion in the Eye Ier. 12.2 Thou art neere in their mouth and farre from their Reines Before the fall A collation betwixt the innocent and old Adam all the members of mans body were the weapons of righteousnesse but since the fall they are the weapons of sinne Rom. 6.13 His throat is an open sepulchre Psal 5.9 His feete swift to shed blood Esay 59.7 His right hand a hand of falsehood Psal 26.10 In a Sheepe every thing is good his wooll and his skinne to cloath us his flesh to feede us his dung to dung the land his small guts to be Lute strings but in a man since the fall every member is hurtfull In the sacrifices under the Law the caule and the fat about it was commanded to bee taken from the heart the liver and the kidneyes Exod. 29.13 Levit. 3.3 4. Esay 6.10 It was to be taken from the heart to signifie that the seate of our understanding which is the heart is corrupted from the Liver to signifie that our anger is corrupted from the Kidneyes to signifie that the seate of our concupiscence is corrupted Man before the fall had a beautifull body answerable to the holinesse of his soule Coll. 2 but since the fall Beauty in a woman without grace is like a ring in a swines snowt Prov. 11.22 The Philosopher gave this counsell to his schollers every morning to
exercitij Voluntas sequitur intellectum quoad specificationem exercitium actus intellectus sequitur voluntatem quoad exercitium actus tantum but the mind dependeth upon the will quoad exercitium but not quoad specificationem for when the minde hath given out her last determination concerning any particular object the will must chuse that particular and not another and neither refuse it nor suspend it and it must chuse it in that measure of earnestnesse as it is knowne to be good tantum quisque vult quantum intelligit se velle debere every man desireth so much as he understands But upon the other side the will sets onely the minde on worke and conveneth the councell to deliberate but telleth them not what to conclude and attendeth their deliberation and promiseth to follow their conclusion Example when a controversie ariseth in the Church the supreame magistrate conveneth a Synode and commandeth them to give out their determination and Canon but commandeth them not to encline more to one side than to the other here he commands exercitium and leaves specificationem free but when hee hath heard their determination according the Word of God hee taketh him to that side which they conclude to be best without either suspending or refusing and so followeth them both quoad exercitium specificationem Yet in this similitude there is some dissimilitude for the magistrate yea every private man hath judicium discretionis but the will hath no judgement in it selfe for it meerely depends upon the judgement of the minde which maketh the necessitie of the dependance of the will upon the minde to be greater than the dependance of the King upon his Councell or of any private man upon a Synods determination This naturall reciprocation of the minde and the Will is sensibly perceived by the instruments of the understanding and the will in the body whereby they exercise their functions to wit the heart and the braine the spirits are carried from the heart to the braine and when the heart waxeth hoate with an earnest desire of the will then the braine is more busied and intended to finde out the way how the heart may be satisfied and againe when there is a cleare and a full knowledge in the braine then the spirits runne from the braine to the heart and stirre up the heart to pursue for the obtaining of the knowen good which reciprocation bringeth foorth a happy worke when the unruly affections and sinful appetites mixe not themselves with the businesse to marre all Quest Whether will we a thing first or understand we it first and then will it Answ We will a thing before wee understand it by an inbred desire and blinde appetite but we cannot will a thing in respect of the meanes untill the understanding give light first Quatuor sunt activa principia res apprehense apprehensiva vis voluntas vis executiva In all our actions there concurre foure things First the Object which is the thing we apprehend Secondly the apprehending power or the understanding judging this to be good or evill Thirdly the will which is mooved by the understanding Fourthly the members mooved by the will here the understanding considering the object giveth light to the will Quest Where begins sinne first whether in the will or in the understanding Answ The habite of sinne is first in the understanding because all sinne comes from error which is in the understanding Againe when the understanding is considered by it selfe without any operation In actu absoluto pectatune est prius in intellectu in actu compesito prius in voluntate then sinne is first in it but when the understanding and the will worke together then sinne is first in the will Here wee may gather that the sinne in the will is greater than the sinne in the understanding Pec catum est in obiecto occa sionaliter in intellectu er iginaliter in voluntate formaliter in membris qua odusum because in the understanding there is onely a habite of sinne but in the will there is both the habite and the Act of sinne and therfore we see that the Will is punished with greater rebellion than the understanding is with darkenesse Pharaohs heart was hardned he knew the judgements of God but yet his Will continually rebelled Quest Whether is there a sinne in the will without errour in the understanding or no Answ Sinne is in the understanding two wayes First Duplex ignor antia originalis interpretativa originally when the understanding is so blinded that it can give no direction to the Will Secondly interpretatively when the understanding hath shewen the truth to the will and the sinne is committed first by the Will yet for lacke of consideration the understanding approveth the act of the Will and so followeth it in the same sinne which is by reason of the dependance of the understanding from the will as a man going to murther the Will sets downe the wicked end that the understanding may devise the cruell meanes yet the understanding had showen the truth to the will before that it was good not to murther Quest. Whether doth ignorance in the understanding make the will willing or not willing in the actions Answ There is a threefold ignorance Triplex ignorantia antecedens cancomitant consequens The first is called ignorantia antecedens when a man is ignorant of that which hee is not bound to know nor could not know which if he had knowne he would not have done it here ignorance is the cause of the fact as a man cutting wood his axe head flees off and killes a man ignorantly he doth the thing ignorantly which if hee had knowne he would not have done here the ignorance in the understanding makes not the will willing because he sinnes ex ignorantia The second is called ignorantia concomitans when a man doth that thing ignorantly which if hee had knowen hee would not have done but would have done another thing as bad and is sorry that hee hath not done it A man conceives a hatred against such a man he mistaking the man kil les another in place of him ignorantly when this is told him hee is sorry that he hath not killed his enemy when hee killes the other man his ignorance is not willing ignorance neither is it unwilling ignorance Triplex ignorantia volens nolens non volens It is not willing ignorance because he would not have killed the man whom he killed it is not unwilling ignorance because hee would have killed his enemy and was sorry that he killed him not so that his ignorance was partly willing and partly not willing Al quis pecoat dupliciter ex ignorantia ignorater here he sinnes ignoranter but not ex ignorantia Ignorantly he killed the man although ignorance was not the cause for hee did it of set purpose The third is called ignorantia consequens
when a man is wilfully ignorant and drawes on the ignorance upon himselfe and then excuseth his sinne a man in his drunkennesse killes a child ignorantly this ignorance is a willing ignorance because the man willingly was drunk and contracted this ignorance and therefore he should be punished both for his drunkennesse and for his murther this is called an affectate ignorance and willing The second propertie of the will Prop. is the liberty of the will whereby it chuseth freely Some of the Schoolemen hold that freedome is originally in the understanding The second propertie of the will and formally in the will as Aquinas others hold that this freedome is formally both in the understanding Duplex libertas originalis formalis and the will but first in the understanding and then in the will as Durandus but we hold that freedome is onely in the will That freedome is not originally in the understanding Wee will show that this freedome cannot be originally in the understanding by these two reasons First the understanding is neither free from coaction Reason 1 nor naturall necessitie it is not free from coaction for the understanding is forced to know a thing which it would not know contra inclinationem totius suppositi contrary to the inclination of the whole person Voluntas sequitur rationem ut indicativum non ut impulfivum as the Devils are forced to beleeve that there is a God so a man that is sicke unto death is forced to beleeve that he shall die contrary to the inclination of the whole man who would live but the will can no wayes be thus inforced to will Againe the understanding is not free from naturall necessitie for if arguments which necessarily conclude be proposed to it it cannot chuse but beleeve them if probable arguments be proposed to it then it hath but a conceipt or opinion with a feare to the contrary but if arguments of like probabilitie on both sides be proposed to it here it is necessitate to doubt unlesse the inclination of the will come in to incline it rather the one way than the other we may imagine any thing that we please but we cannot give our lightest assent unto a thing unlesse there be some colour of reason at least to induce All the powers of the Soule Reason 2 are determinate by the will in their actions and that necessarily without any freedome in them as the seeing eye cannot but necessarily see colours if they be laid before it so the understanding is forced to understand when truth is laid before it but the will although it be determinate by the understanding yet this determination takes not away the liberty of the will and places it in the understanding originally againe the dnderstanding is determiate by the object necessarily and naturally but the will is determinate by the understanding necessarily yet freely Freedome is radically and originally in the will Conseq therefore Bellarmine halts here both contrary to himselfe and to others of his owne coate he is plainely contrary to himselfe as Benius the Iesuite markes well for first saith Benius he placeth libertie radically in the understanding whereby the will is determinate by the last judgement of reason and yet in the third Booke and eight Chapter of freewill and grace Bellarmine saith Volunt as in eligendo libera est non quod non determinetur necessariò a judicio ultimo practico rationis sed quod istud ipsum ultimum practicum judicium rationis in potestate voluntatis est that is The will is free in chusing not that it is determinate necessarily by the last judgement of reason but because this same last judgement of reason is in the power of the will Benius saith that he cannot see how these two can stand together that the understanding in the last Iudgement should determinate the will and that the same last Iudgement of reason shoud be in the power of the will so that the patrons of free will in Man doe not agree among themselves concerning the originall of freedome sometimes placing it in the understanding and sometimes in the will Here we conclude that freedome is originally in the will for when the understanding hath demonstrate the truth unto the will although the understanding necessitate the wil to chuse yet it doth not inforce it but it chuseth that which it chuseth freely Secondly That free dome is not formally both in the understanding and the will we will shew that this libertie is not both in the understanding and the will formally for if it were formally in both then it should follow that there were two free wills in man one in the understanding and another in the will and consequently a double election and a double cause of sinne but the formall cause of sinne is in the will therefore Bernard saith Cesset voluntas propria infernus non crit that is Let the will cease from sinning and there shall not be a hell therefore there cannot be a formall cause of freedome in the understanding It rests then that freedome is both originally and formally in the will Wee must not thinke this an idle schoole distinction and so let it passe for covertly under this that they make the understanding to be radically and originally free they cover their poyson of free-will and so vent it to the world for freedome being originally in the understanding since the fall unto good it directs the will in every action and the will being determinate by the understanding then there must be yet free-will in Man since the fall naturally to embrace good as well as evill Quest What is the understanding to the will then when the will chuseth seeing it is not the originall of the liberty thereof Intellectus est causa determination is non libertatis Answ It is the cause of the determination of the will but not of the liberty thereof It cannot be the efficient cause of the liberty of the will although it might seeme so to be as for example remission of sinnes is promised and given if we forgive men their trespasses yet our forgiving of men their trespasses is not the cause why God remits our sinnes but a condition so the fire heateth not unlesse there be a mutuall touch betwixt the agent and the patient but yet this mutuall touch of the agent and the patient is not the cause why the fire burneth but a condition So although the will chuse not without the light of the understanding yet the understanding is not the cause why the will chuseth freely Aliud est conditio aliud causa but a condition without which it could not chuse the cause is one thing but the condition is another Object A condition never precedeth an effect Bellarm. de grat lib. arbit as ye cannot see unlesse the window be opened and yet it will not follow that if the window be opened which is the
although it be long ere it burne Thirdly there is in a patient a passive or obedientiall power or that which they cal potentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or susceptiva as when the potter makes a vessell of clay Fourthly there is a meere passive power as a stone hath no aptnes to bee made a living creature Man before his conversion is not like powder which had a neere power to take fire he is not like greene wood which hath a remote power to take fire he is not like the stone that is meere passive but he is like the clay in the potters hand that is passive and capable to bee formed according to the will of the potter and in this fense is that of Augustine to be understood Velle credere est gratiae sed posse credere est naturae to be willing to beleeve is of grace but to be able to beleeve is of nature which Cajetan expounds wel posse credere is meant of the potential or obediential power God hath three sorts of workes which hee workes in our justification First Jllust 2 Tria genera operam Deus operatur in nostra justificatione such workes as are onely proper to God as to stand at the doore and knocke Revel 3. â—0 to open the heart and to inspire c. In which our will giveth neither concourse nor co-operation therefore in these we are onely passive and the will is actived not being as yet active it selfe Non habet activum concur sum hic sed solum modo recipit the will hath no active concourse unto grace here it hath onely an aptnesse to receive faith being wrought in it Secondly the begetting of new qualities in the habite as Faith Hope and Charity for to the bringing forth of such excellent qualities nature can doe nothing Man here also is passive as the ayre when it is illuminate by the light Thirdly such workes in the act as to beleeve repent c. which God workes not in us without us unto which purpose is applied that of Paul 1 Cor. 15. The grace of God with me and that of Augustine cooperando perficit quod operando incepit so the will of man by this concurring grace is made pedissequa and a subordinate agent unto grace grace being comes and dux August Epist 406. and the will being pedissequa sed non praevia attending grace but no wayes going before Prop. In the point of Mans conversion the will being moved afterwards moves it selfe Illust This action of the will is first from grace and secondly from the will it selfe in both these acts God concurres as the first agent and the will as the secondary In the state of corruption the Will is the true efficient cause of sinne in the estate of justification the will is truely indued with grace but in both these estates the Will is a true efficient but differently for in the sinfull estate the will is the principall efficient but in the estate of grace it is subordinate to the grace of God and not collaterall the holy Ghost quickning it and reviving it to worke and so by the grace of God wee are that we are 1 Cor. 15.10 Quest Whether is the conversion of man with his Will or against his Will Answ Voluntas confideratur ut est natura quaedam ut est principium suarum actionum The Will is considered two wayes First Vt est natura quaedam as it is a creature ready to obey God who rules the universe Secondly Vtest principium suarum actionum whereby it freely wills or nils in the first sence it is not against the will that it is converted in the second sence as it is corrupted willing sinne freely before sinne be expelled it is against the Will The water hath the proper inclination to goe downeward to the center yet when it ascends upward and keepes another course ne detur vacuum lest there should be any emptinesse in nature it runnes a course contrary to the own proper inclination so when the will obeyeth God in the first act of mans conversion it is not against the Will if ye respect the will as it followeth the direction of God but if yee respect the will as it is corrupt and sinfull it is against the will to obey God Quest Thom. cont gentil de miraculis Whether is the conversion of man a miracle or not Answ Dua conditiones requiruntur ut aliquid fit miraculum 1 â—e causa fit occulta 2. ut sit in re unde aliter videatur debere evenire We cannot call it a miracle for there are two conditions required in a miracle First that the cause which produceth the effect be altogether unknowne to any creature for if it be knowne to some and not to others it is not a miracle the eclipse of the Sunne seemes to the country man a miracle yet a Mathematician knoweth the reason of it therefore it is not a miracle The second condition required in a maracle is that it be wrought in a thing which had an inclination to the contrary effect as when God raiseth the dead by his power this is a miracle because it is not according to the nature of the dead that ever they should rise againe So when Christ cured the blind this was a miracle for nature would never make a blinde man to see so when Christ cured Peters mother in law of a feaver on a sudden this was a miracle for nature could not doe this in an instant If any of these two former conditions be lackeing it is not a Miracle Therefore in the defect of the second condition the creation of the world is not a miracle because such a great effect is proper to the nature of so glorious a cause but if Man or Angel could create it were a miracle for it is contrary to their finite nature to produce such an infinite effect So the creation of the Soule is not a miracle because God worketh ordinarily here nature preparing the body then God infuseth the Soule But if God should create a Soule without this preparation of nature this should bee a miracle in respect of the second condition as when he created Eve without the helpe of Adam and Christs manhood in the wombe of the Virgin Creatio est opus magnum sed non miraculum without the Virgine So the conversion of Man is not a miracle because the reasonable Soule was once created to the Image of God and is againe capable of the grace of God When wee heate cold water by fire although it be contrary to the inclination of the forme of the water to bee hote yet it may receive heate and when it receives heate it is not a miracle But improperly the conversion of Man may be said to bee a miracle in respect of the first condition required in a miracle because it is done by God who is an unknowne cause to us and although it bee not
had tyed a stone to her legge and as the bird mounted up the stone drew her downe againe which moved Anselme to weepe lamenting how men indeavoured to flee up to heaven and yet are still borne downe to the earth by sinne Mens passions now are like contrary winds or tides covetous man that is given to adultery is drawne by two wilde horses contrary-wayes for his covetousnesse bids him hold in but his adultery bids him spend Secondly now our affections are instable like the winds changing from this coast to that like Amnon who now hated Thamar more than ever hee loved her before Thirdly now the affections importunate us for sometimes they lie sicke as Ahab did if they get not Naboths Vineyard 1 King 21. or like Rachel who cried to Iacob Give mee children or else I die Gen. 30. or like the horseleech which hath two daughters that cry continually Give give Prov. 30.15 The regenerate man A collation betwixt the old and renewed Adam is renewed in all his passions as we may see in Davids love Psal 119 97. How doe I love thy law In his hatred I hate thy enemies with a perfect hatred Psal 130.22 In his desire mine eyes are dimme for waiting how doe I long for thy salvation Psal 35.9 In his feare his judgements are terrible I tremble and quake Psal 119.120 In his delight thy testimonies are my delight Psal 119.16 I rejoyce more in them then in a rich spoile Psal 119.192 In his sorrow mine eyes gush out with rivers of water Psal 119.136 But the unregenerate are renewed in none of these passions The affections of man since the fall are fearefull tormenters of him Prop. It is a greater iudgement to be given over to them Illust than when the people were given up to be slaine by Lyons 2. King 17.25 and it may seeme a greater judgement to be given over to these passions than to bee excommunicate and given over to Sathan for sundry that have been excommunicate haue beene reclaimed and called backe againe 1. Cor. 5. but very few of these who are given over to these passions are reclaimed It is a mercy of God when a man fals Conseq that God hath not given him over to his finfull appetite wholly but haue some seed of grace working within him which restraines him that heworke not sin with greedinesse and makes him long to bee at his first estate againe as wee see in that incestuous Corinthian 1. Cor. 5. when he had committed that beastly sinne in lying with his fathers wife yet the Spirit that was lurking within him stirred him up to repentance and made him to long to be at his first estate of grace againe There is a notable apologue serving for this purpose when Vlysses in his travailes had left his men with Circe that Witch she changed them all into divers sorts of beasts as into dogges swine Lyons Tigers Elephants Vlysses when he returned complained that Circe had done him wrong in turning his men into beasts Circe replied that the benefite of speech was left unto them all and so hee might demand of them whether they would be changed into men againe Hee began first with the Hogge and demanded of him whether he would be a Man againe or not he answered that he was more contented with that sort of life then he was before for when he was a man he was troubled with a thousand cares and one griefe came continually after another but now he had care for to fill the belly and to lye downe in the dunghill and sleepe and so hee demanded of all the rest about but all of them refused to turne men againe untill he came to the Elephant who in his first estate had beene a Philosopher he demanded of him whether or not he would be a man againe he answered that he would with all his heart because he knew what was the difference betwixt a brutish and a reasonable life The application of the apologue is this These beastly creatures given over to their sensuall appetites transformed and changed by Sathan into beasts in their hearts they desire never to returne to a better estate but to live still in their swinish pleasures and to follow their sensuall appetites But these who have the Spirit of Grace in them and are fallen into some haynous sin having tasted of both the estates like the Elephant they desire to be backe at their first estate againe Divinitie and morall Philosophy differ farre in shewing Man his sinfull passions Theologia moralis Philosophia differunt the moralists shew nothing but the out-side of these sinfull passions they leave them without like painted Sepulchers but within full of rottennesse and dead mens bones Math. 23.27 They hold up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a counterfeit glasse which maketh her finfull passions looke a great deale better than they are This counterfeit cure of the moralists curing the passions is not unfitly compared to a Barber for a Barber doth nothing to a Man but trimmes him washes him and shaves him he goeth not like a skilfull Physitian to finde out the cause of his disease but onely outwardly layes a playster to the sore and the passions mendaciter subijciunt se tantùm rationi they neither shew the beginning progresse nor remnant of their sinne But Divinitie sheweth this first as in a cleare glasse the ground of all our sinnefull passions First it lets us see in the bottome originall sinne the fountaine of all the rest which the moralist knoweth not Secondly it lets us see the first motions of the heart which are without consent to be sin and as in a cleare sun-shine wee see atomos the little motes which are the least thing that the eye of man can perceive So the Law of God lets us see the first motions arysing from originall sinne to be finne before God Thirdly Divinitie lets us see that unadvised anger is a sinne before God Fourthly it lets us see that Hee who cals his brother raca is to be punished by the Councell Mat. 5.22 Fiftly it lets us see what a sinne the fact it selfe is Sixtly it lets us see that when the revenge is pardoned yet remaine some dregges behind that we remember not therefore the Law saith Levit. 19.18 Yee shall neither revenge nor remember This the moralist cannot doe CHAP. III. How the passions are cured by the morall vertues THe morall Philosophers cure the Passions by morall vertues onely Prop. Illust There are eleven morall vertues that cure these passions which vertues attend them as Paedagogues waite upon their pupilles and they fing unto them as nurses do to their babes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast not burst not forth These passions have their beginning in the appetite and end in reason but the vertues have their beginning in reason and end in the sensitive appetite therefore they may fitly rule the passions The eleven vertues are Liberality Temperance Magnificence Magnanimity modesty Fortitude Iustice meeknes
purpose give wine to him that is of a sad heart when we see our selves as it were carried to execution then a draught of this precious wine of Christs bloud will refresh us and make us looke cheerefull againe CHAP. XI Of the passions in the irascible part of the soule Of the passion of Hope THere be five passions in the Irascible appetite hope despaire feare boldnesse and anger Hope is a passion of the soule that we have of the impression of future good which presents it selfe to our imagination as difficult to obtaine whereby we endeavour to pursue it conceiving that wee are able to attaine unto it and in the end to get the possession Hope differeth from desire which extends it selfe to all kinde of good without any apprehension of difficulty and therefore desire belongeth to the concupiscible appetite whereas hope is subject to the Irascible and respecteth the future good gotten with difficulty for no man did ever hope for things which hee holdeth impossible to attaine unto Hope is considered here as a naturall vertue in the first Adam and not as a theologicall or supernaturall vertue as it is in us now and it is placed in the soule ut operationem expeditam reddat that it may further man in his operation 1 Cor. 9.10 hee that plougheth plougheth in hope and he that thresheth should bee partaker of his hope The first Adam had hope to injoy the life to come A Collation betwixt the innocent and glorified Adam and to bee translated to a better estate if hee continued in obedience this hope was naturall to him and hee hoped without difficultie to obtaine the thing hoped for Secunda secundae q. 13 art 3. for as Thomas sheweth well this difficulty of hardnesse to obtaine the thing hoped for is not alwayes necessarily required in him that hopes nam spes etiam versatur circa bonum facile Hope may bee exercised about that which is easie to obtaine but the true reason wherefore hope is said to bee of things hardly obtained is this because hee that hopeth hath one above him who is more powerfull than hee is who may performe that which hee hopeth for and herein stands the reason of this why it is said hardly to bee obtained because wee hope that that must bee performed by another though it bee not hard to bee obtained in it selfe So the first Adam hoped that God would performe that which he hoped for without any difficulty It is true our hope now is with great difficulty and many wrastlings therfore it is compared to an anchor which holds the shippe in a storme Heb. 6.16 The hope in the glorified although it be evacuate in the life to come touching the substance of our blessednesse yet touching the adjuncts of this glory Polanus in syntagmate they say we may have faith and hope still as the soules glorified beleeve the second comming of Christ and they hope for the rising of the body the perfection of the Church But when it is objected how can hope and vision stand together for faith and hope are of things not seene Heb. 11. They answer That they cannot stand together touching one object and in the same respect for they cease in the life to come when the soule beholds God the most absolute object Dulpex objectum glorificatorum absolutum secundarim but yet in respect of secondary objects and things yet not accomplished which the Saints beleeve shall be accomplished relying upon the authority of him who hath promised not seeing them yet by sight as they doe God himselfe in this respect they say that faith and hope are not yet altogether abolished in the heavens The hope of the unregenerate is but somnium vigilantium a waking mans dreame for as dreames in the night fill us with illusions and vaine formes which abuse us and make us imagine that we are rich in our extreamest povertie and greatest misery So hope abusing the imagination of the unregenerate fills their soules with vaine contentments CHAP. XII Of Despaire DEspaire is contrary to Hope There are two kindes of oppositions in the passions of the soule the first is found amongst these that have contrary things for their objects and that is onely amongst the passions of the concupiscible part as betwixt love and hatred whereof the one regards the good and the other the evill which are two contraries and can never be in one subject together at one time in the same respect The second opposition is observed betwixt these that regard the same object but with divers considerations and that is found amongst the irascible passions whereof the one seekes the good of the object the other flees it by reason of the difficulty which doth inviron it Example courage and feare doe both regard an imminent danger which presents it selfe to the imagination but courage lookes upon it to encounter with it and vanquish it Feare regards it to avoide it and flee from it and so despaire is contrary to hope after this manner for the object of hope which is a good difficult to be obtained drawes us upon the one side so farre as we imagine a power to obtaine but despaire doth respect it on the other side when we apprehend that by no meanes we can enjoy it then we give over and despaire This passion of despaire was neither in the first nor second Adam Object All paines of the damned ought to be suffered by Christ but despaire is a paine of the damned therefore it ought to have beene suffered by Christ Answ Desperatio non est poena sed adjunctum peccati Desperation is not a paine or a cause of the paine properly but an adjunct or consequent of the sinne in the sinner that suffereth punishment arising from an inward cause Christ had no griefe of conscience which is an adjunct of sinne in the wicked so neither had hee despaire It is a shamelesse slander in those who charge Calvine as though he gave out that these words of Christ my God Comment super Math. cap. my God why hast thou for saken me were words of despaire hee accurseth such hellish blasphemie and sheweth that howsoever the flesh apprehended destroying evils and inferiour reason sheweth no issue-out of the same yet there was ever a most sure resolved perswasion resting in his heart that hee should undoubtedly prevaile against them and overcome them Quest Whether is infidelity and the hating of God a greater sinne than despaire or not Answ Infidelity and hating of God in themselves Differentia inter odium desperationem are more hainous sinnes than despaire for they are directly against God who is in himselfe truth and goodnesse but despaire is onely against God because the wretched sinner cannot perceive his goodnesse to him therefore it is not so great a sinne as the former Quest Whether is presumption or despaire the greater sinne Answ Despaire is a greater sinne than
thou art perfect and thinkest that thou hast kept the whole Law if it be so yet one thing is resting to thee sell all thus wee see how Christ applies himselfe to his conceit here Object But it may be said that this young man spake not out of an ambitious conceit for the text saith that Christ loved him Answ The event sheweth that hee spake but out of the ambition of his heart and the words of Christ shew this also Mark 10.24 How hard a thing is it for a rich man to enter into the Kingdome of God and where it is said Christ loved him verse 21. The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth friendly to speake to him and to deale gently with him but Christ liked him not in the estate that hee was in for hee went away trusting still in his riches and loving them better than Christ Christ and his Disciples renounced not all kind of right of those things which they had Conseq therefore that observation of the glosse upon the tenth of Marke is false Some have money and love it some want money and love it but these are most perfect who neither have it nor love it and to this they apply that of the Apostle Gal. 6.14 I am crucified to the world and the world to me as though a man could not beecrucified to the world unlesse he renounce it all and goe a begging Thus the Church of Rome serveth God with will-worship which hee never required at their hand Esay 1.12 By their vowes of poverty chastity and obedience this they make one of their counsels of Evangelicke perfection So much of Gods Image in man both inwardly in his soule and outwardly in his dominion superiority over all inferiour creatures it rests to speake of three conse quents proper to this image 1. Wherefore Gods image was placed in man 2. This image being placed in man whether it was naturall unto him or supernaturall 3. The benefit he reapeth by this Image which was his society with the Angels CHAP. XVI Of the end wherefore God placed this image in Man GOd placed this image in man Prop. to keepe a perpetuall society betwixt man and him Illust 1 Similitude and likenesse are a great cause of love Adam loved Evah when hee saw her first because shee was like unto him As a man when hee lookes into a glasse hee loveth his image because it is like to him but dissimilitude breeds hatred A man loves not a serpent or a Toade because they are most unlike him David marvailes that God should looke upon man Psal 8. but in the end he brings in his similitude in Christ or else he would hate us Secondly God placed this image in man as a marke of his possession therefore the Fathers called him nummum Dei for even as Princes set their image upon their coyne so did the Lord set his image upon man therefore miserable are these who adulterate this coyne and blot out this Image of God he deserveth now to be arrained as a traitour before God Man in innocency was like unto God A collation betwixt the innocent and old Adam but now he is become like unto the beasts of the field Psal 49. now God may justly exprobrate unto him Behold man is become like one of us There was a great change in Naomi when shee came to Bethlehem shee was not then Naomi beautifull but Mara bitternesse there is a greater change now in man when he is falne from his first estate and lost this holy image Man was made to the jmage of God Conseq therefore no man should lift his hand against him Gen. 9. no Prince will suffer his image to be defaced much lesse will God There arose a sedition at Antioch for that Theodosius the Emperour exacted a new kind of tribute upon the people Theodoret. lib. 5. cap 21. in that commotion the people brake downe the Image of the Empresse Placilla who was lately dead The Emperor in a great rage sent his forces against the City to sacke it When the Herald came and told this to the Citizens one Macedonius a Monke indued with heavenly wisedom sent unto the Herald an answere after this manner Tell the Emperour these words that he is not onely an Emperor but also a man therefore let him not onely looke upon his Empire but also upon himselfe for he being a man commands also these who are men let him not then use men so barbarously who are made to the image of God He is angry that justly that the brazen image of his wife was thus contumeliously used shall not the King of heaven be angry to see his glorious image in man contumeliously handled Oh what a difference is there betwixt the reasonable soule and the brazen image We for this image are able to set up an hundred but he is not able to set up a haire of these men againe if he kill them These words being told the Emperor hee suppressed his anger and drew backe his forces if men would take this course and ponder it deepely in their heart they would not be so ready to breake downe this image of God by their bloody cruelty CHAP. XVII Whether the Image of God in Adam was naturall or supernaturall THe second consequent of the image of God being placed in man is concerning the nature of it There are two things which principally wee and the Church of Rome controvert about touching the image of God The first is conditio naturae Duplex conditio imaginis Dei naturae Iustitiae the condition of nature the second is condtio justitiae concernig mans righteousnesse The Church of Rome holds that there was concupiscence in in the nature of man being created in his pure naturalls but it was not a sinne say they or a punishment of sin as it is now but a defect following the condition of nature Bellarm. lib. 7. cap 28. and they say that it was not from God but besides his intention And they goe about to cleare the matter by this comparison when a Smith makes a sword of yron he is not the cause of the rust in the yron but rust followeth as a consequent in the yron but if this rebellion flow from the condition of nature how can God be free from the cause of sin who is the author of nature Their comparison then taken from the Smith and the iron is altogether impertinent Triplex dissimilitudo compparation is first the smith made not the yron as God made man therefore he cannot bee sayd to be the cause of the rust of yron as God making man concupiscence necessarily followes him according to their position Secondly the rust doth not necessarily follow the yron neither is the yron the cause of it but some externall things they make concupiscence necessary to follow the body Thirdly the Smith if he could he would make such a sword that should take no rust but God according to