effective or in plain English the issues and effects of Love yet the termes are not reciprocal and convertible For there are many effects of Love that are not sensible and thus external For instance good Wishes good Prayers are the effects of true Love so also are Joy at the wel-fare of the beloved Persons well doing and Sorrow and Grief at his miscarriage and yet they are not alwaies expressed nor does any prudent man alwaies shew his Joy or Grief or express his good wishes thoughts and desires to him he most tenderly affects The truth is Raynaudus speaks clear and plain to any man of understanding and with him Love effective is nothing else but the effect of the Affection of Love This an Imperate Act which is the Effect the other an Elicit Act the Cause This performed by any of the other Faculties and is purely a transient Act that an immanent Act of the Will wherein this Love affective is subjected His words as you cite them for I have not the Author by me are these Effectivum dicit ipsum illius amoris eliciti effectum translato quippe causae nomine ad effectum is dicitur amare effective qui non ostentat infertilem sterilem amorem sed cum se dat occasio erumpit in fructus dignos amoris Quam esse admodum impropriam amoris divisionem fatetur Gabriel quia amare propriè est in sola voluntate tanquam in subjecto ea autem productio effectuum amoris in aliis facultatibus cernitur estque Actus transiens uno immanens Voluntatis § 21. And the truth of it is Love cannot as a Genus comprehend nor be equally praedicated of the Habit and the outward expressions of Love 1. Because this Love the Genus of the Habit is seated in the Will and not in any other Faculty wherein the outward expressions are subjected Now since (a) Vid. Keck Log. l. 1. c. 3. can 2 a. Generis perfecti p. 55. Ar. 4. Top. c. 1. tota natura generis continetur in qualibet specie (b) Vid. Burgersdic Log. Institut l. 1. c. 11. §. 15. if the Genus and Species be Accidents they must have both the same Subject Hence it is that Science is not cannot be the Genus of Moral Vertue quia Scientia est in intellectu Virtus in appetitu And therefore (c) Aristot l. 4. Top c. 3. mihi pag. 314. A. Aristotle tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. I might adde if it were needful in a case so clear that the outward expressions of Love are either Actions or Passions or Patible Qualities but never any thing belonging to the first Species of Quality wherein the Love we now speak of is alwaies placed 3. That Love is an Elicit Act of the Will but the expressions of Love are alwaies Acts imperate 4. That Love is an immanent Act of the Will but the expressions of it are transient and performed by the other Faculties in obedience to the Dictates and Commands of the Will as Raynaudus has well observed § 22. Sed jam dic Posthume de tribus Capellis Martial What is all this Pro or Con to Doctor Hammond who never said any thing to give just occasion to this Digression of our Refuter Go we on then to the next SECT 8. The Refuters Tongue-combat He a man of Business The Pertinency of the Doctors first papers to explain the meaning of the latter Vnjustly censured for speaking cautelously The Refuters understanding the Doctor for a Critick and a Dunce Erasmus's fate the same with the Doctors Critick an honorable title The best Scholars Criticks and who The true Critick an universal Scholar Sextus Empiricus and Crates character of a Critick Quintilianus character of the true Grammarian Aristotle the first Author of Criticisme and Grammar Necessary to compleat the Divine The best way to advance Learning to unite Criticisme and School-learning Pitty the Refuter had not been a Critick His mistake of the word Salvo what it signifies The method of the Schooles in Polemical discourses observed by the Doctor The Refuter saying and unsaying Doctor HAMMOND § 1. ONly I guess not what Temptation he had to chuse that expression which he there makes use of viz. That there Doctor Hammond minceth the matter and speaketh more cautelously adding that what he there saies is nothing to the matter now in hand Whereas 1. those of Will-worship being the First Papers written on that Subject are sure very pertinent to ascertain him of the meaning of the latter written in defence of them JEANES THat your first Papers written on this Subject are very impertinent to ascertain me of the meaning of your latter is easily discernable unto any man that will compare both together however I shall offer to your consideration two reasons to prove the impertinency of them for that purpose 1. In your first papers you speak only of the Expressions of Love i. e. as you interpret your self the outward expressions of the inward Acts of Love in your latter Papers you speak of Love it self Now the outward expressions of love are termed love only extrinsecè denominativè participativè from the inward act of Love as some say the imperate acts of the Will are said to be in this sense only free or voluntary 2ly That your first Papers are very short in explaining the meaning of your latter is apparent by this your Reply wherein you extend the Love of God which you affirm to be capable of Degrees beyond the outward expressions unto the very inward acts of Love Doctor HAMMOND ANd 2ly the early cautelous speaking there might have made further latter caution unnecessary JEANES I Had thought that in Polemical writings it had still been needful for a man to continue on his caution for otherwise he may expose himself unto blowes and knocks which he never dream't of Early cautelous speaking is no Salvo unto after-unwariness Doctor HAMMOND ANd 3ly I could not be said to mince which to vulgar eares signifies to retract in some degrees what I had said before and again speak more cautelously when that was the first time of my speaking of it JEANES I Am very loath to enter into a contest with so great a Critick touching the meaning of a word however I shall adventure to say thus much That a man may be said to mince a matter and speak more cautelously at the first time of speaking of it then afterwards at a second time of speaking of it Neither shall I be beaten from this mine assertion by your bare and naked affirmation that to mince to vulgar eares signifieth to retract in some degrees what hath been said before for I appeal to both vulgar and learned eares whether or no we may not say truly of divers erroneous persons that in the first broaching their Errors they mince the matter and speak more cautelously then afterwards when they are fleshed and incouraged with success Doctor HAMMOND
21. q 1. art 3. in Corp. outward Expressions depending precisely upon the inward Acts as the Effect upon their Cause it necessarily follows that the more I love the greater Expressions of this Love I am bound to exhibite and to whom I am bound to shew the greater tokens of Love him I ought to love more in proportion to the Expressions otherwise let me adde the Love will be lame and imperfect or else hypocritical and counterfeit Not that every man is bound at all times to express his Love according to the height and intension of the inward Act but that he is obliged to do it when a just Occasion offers and a Necessity requires it For sometimes they whom we love do not either stand in need at all of our outward signs and expressions or perhaps do lesse want them then others lesse beloved or else there may not be a fit Opportunity to express our Love unto the height when they want or we desire or perhaps it may be more advantage for those we love to have the height and Ardour of this Love for the present concealed as we also have already intimated But then though sometimes it be convenient not to expresse our Love unto the height yet ordinarily it is required that there be a proportion and agreement in respect of Intension and Remission between the outward Expressions and the inward Acts of Love For the affection of Charity which is an inclination of Grace is not less ordinate then the Appetite and Inclination of Nature because both flow from the same divine Wisedome But we see in Nature that the inward Appetite is proportioned to that outward Act and Motion which is proper to every thing For the Earth has a greater inclination to gravity then Water which naturally is seated above it And therefore since as the good Father said Amor meus pondus meum since Love is as it Augustin were the weights and plummets of the Soul the more the Soul loves in the inward Act the more it carries the Soul to higher and nobler Expressions and a proportionable agreement and correspondence there will and must be between the inward Affection and the outward Effects and as the Bounty increases and is more intense so in proportion does the Love which is the very same that the Doctor had asserted § 58. And this was abundantly sufficient to the Doctors purpose though he never had attempted to prove that Expressions gradually different in themselves could not flow from several Acts of Love that were gradually the same or that the outward Expressions and the inward Acts of Love were of necessity equal in point of Intension For since you grant to the Doctor that it is an obvious Truth That each of these Expressions had an Act of inward Love in Christ of which they were so many different Expressions then if to use Cajetan's word major Benevolentia major Beneficentia mutuò se inferunt and unless there be a proportion between the outward and the inward Acts of Love the Inclinations of Grace as Aquinas proves would be less orderly then those of Nature the Doctor might very well conclude that where the outward Expressions were gradually different there the inward Acts from whence the Expressions issue were gradually different also If it be ordinarily so with all others that the greater Expressions argue the greater Love what should hinder but that the Doctor might conclude it was so in Christ § 59. It will not be enough to Reply in this case and yet this is all you have to say that the Doctor has said nothing to prove that these Expressions which are acknowledged to be gradually different in themselves might not could not proceed from a Love equally intense § 60. For though nothing naturally and ab intrinseco hinders but that different Expressions because they are imperate Acts of the Will and subject to its Command may flow from Acts of Love still the same for Degrees yet ordinarily they do not And therefore unless you can shew that the case is different in Christ from all other men and that every Act of his Love that flowed from the same all-full all-perfect Habit of Divine Charity was of the same height and intenseness and equal to the Habit it cannot be denied but that the Doctors Conclusion is most rational and just § 61. For Morality admits not of Mathematical Demonstration but as the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist l. 1. Eth. c. 3. §. 1. great Master of Method tells us sufficient it is if here the Conclusion be inferred from Praemisses and Medium's that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most commonly so And therefore Sir if the gradual intension and remission in the inward Expressions do most commonly argue and inferr a proportionable increase and decrease in the inward Acts of Love you must needs be unjust for charging the Doctor for not saying any thing to prove that these different Expressions could not proceed from a Love equally intense and for speaking impertinently to the matter in hand unless he can prove that they were of necessity equal in point of Intension For why should you require the Proof of that which the nature of things will not admit of The Doctor now was not engaged in the Demonstration of a Mathematical but an Ethical Probleme for the Schoolmen will tell you of Theologia Moralis and he that proves that such a Proposition is most commonly so has as demonstratively concluded as that Science does re-require § 62. But why cannot the Doctors Conclusion evidently follow unless he can first prove that they ought of necessity to be equal in point of Intension For will you therefore conclude because Expressions gradually different may flow since there is no necessary reason to the contrary from Acts of Love gradually the same that therefore they do so or necessarily must If you should as you intimate by this your redoubling your charge against the Doctor I must tell you that you are guilty of arguing A potentia ad Actum affirmativè which is the most simple and palpable Sophisme of all just as if I should argue Because nothing naturally and of necessity hinders but that Mr. Jeanes may be a Jesuite in a Ministers cloak therefore without doubt he is so § 63. Whereas you then put the Question to the Doctor and thus ask him Now Sir have you said any thing to prove that they Expressions of Love gradually different could not proceed from a Love equally intense and then adde in the following Section That though it be an obvious Truth that each of these Expressions had an Act of inward Love of which they were so many different Expressions yet it is impertinent unto the matter in hand unless he can prove that they were of absolute necessity equal in point of Intension the proof whereof he has not hitherto so much as attempted It is evident you are mistaken and the
sufficient cause alwayes to Love God at the utmost height possible to the humane nature to wit a clear intuitive knowledge of the divine Essence yet he had no more Grounds and Motives to this love then he had occasions because he alwayes loved naturally and necessarily to the utmost height and it was impossible for him to do otherwise Will any man read a Morall Lecture of Persuasion to excite a Stone to move downwards or labour by Grounds and Motives to induce the Fire to burn A pair of bellowes are worth all the Suasories in Seneca or the Declamations of Quintilian The glorified Saints and Angels have Cause sufficient to love God the beatificall vision and therefore as they need no Grounds and Motives to induce them to love God so they have none used to them in heaven because there they naturally and necessarily love God and it is a part of their happiness and a necessary fruit of their glorified natures to do so Grounds and Motives as well as Occasions are proper onely to those that are in viâ that are in the way to heaven to stirr up their spirits and flagging dull Motions and quicken them in the Race as also to dehort them from those things that may be an occasion either of their fall or slow motion § 17. But then this nothing hinders but as considered in the state of a viator he might have both Occasions to heighten his Love and ardency in Prayer as the Doctor affirms he had and we have already demonstrated the Truth of his assertion and shall by and by further clear it and also Grounds and Motives to strengthen and confirm him in his love and magnanimity and Patience in the midst of his bitter agony For we have already observed from the Schoolmen and best Interpreters that the Angell that was sent to Comfort our blessed Saviour and strengthen him in his bitter Agony did it by Morall Arguments and Suasories and Rationall Grounds and Motives Remonstrating him the transcendency of his Love to Mankind and the Glory of the Acquest his obedience to God his Father and the Crown and Reward laid up for him The Advancement of the honour of Gods Mercy and the magnifying his Name in the salvation of mankind and the like § 18. But then secondly by this Confusion he falls upon the Rock of palpable contradiction and one part of his discourse confutes the other For if Christ had alwayes sufficient Causes Grounds and Motives to induce him to love God c. then he did not love him naturally and necessarily as he sayes he did Or else if he alwayes loved God to the utmost height naturally and necessarily then he had not alwayes sufficient Causes Grounds and Motives to induce him to love God to the utmost height For Causes Grounds and Motives to love suppose an absolute freedome and liberty of indetermination and indifferency to love which is perfectly contrary to an absolute necessity of loving and therefore incompossible with it Let him chuse which part he will and avoid the Rock if he can § 19. If he sayes that Christ as viator had sufficient causes grounds and motives to induce him to love God to the utmost height because as Comprehensor he enjoyed the beatificall vision and naturally loved him I deny his sequele because then it would also follow that he had sufficient causes grounds and motives to love God in that height which was incompossible with his state of viator to wit with as heightned degrees of Actuall love as the humane nature could reach to which is the state of a Comprehensor and consequently implyes a kind of contradiction in adjecto § 20. And then thirdly he not onely speaks contradictions but palpable Tautologies For he sayes Christ naturally and necessarily loved God to the utmost height of Actuall Love and then adds in the close by way of proof For if we speak of a liberty of indifferency and indetermination he had no more liberty towards the intension of the inward Acts of his Love than he had towards the Acts themselves It is just as if I should affirm the Aethiops skin to be black and then adde for a further confirmation For if we talk of any colour in his skin that was disgregative of the sight he had none which were a most ridiculous tautologicall argumentation and prooving idem per idem § 21. And therefore having now shewed the weakness and very inartificiall proceeding of our Refuters discourse I am at leasure to tell him what were the occasions of heightning our Saviours Love of God at the time of his Passion more then he had at other times which the Doctor intimates and our Refuter out of his great Scholasticall modesty and profound Christian humility and tenderness to our blessed Saviours honour I suppose he means will not undertake to guess at But first I will tell him what Love it was the Doctor means that so all occasions of Cavill may be avoided § 22. The Schools ordinarily distinguish of a twofold Love of God one they call Amor Concupiscentiae or Amor desiderii The other they call Amor Amicitiae or Amor Complacentiae The first is a Love of God for the benefits we hope and are to receive from him and arises out of an apprehension and sensibleness of those wants and needs that he alone is able to supply The other is a Love of God purely for his own goodness This is the most genuine and transcendent Love but the other more naturall For Nature it self teaches us in all our wants to have recourse to God or something we mistake for God And hence it is that the most acute Father Tertullian Vid. Suarez tom 1. in tert part Tho disp 39. sect 2. p. 542. col 1. C. Et ibid. disp 34 sect 3. pag. 457. col 1. F. 2. A. makes use of this Argument and in contemplation of it cryes out O Anima naturaliter Christiana This is proper onely to the viator The other in the most transcendent manner agrees to the Comprehensor and in a lower degree also to the viator according to the Perfection and excellency of his habituall grace Yet these two sayes the most incomparable Bishop Andrews though they may be distinguished yet Pattern of Catechist Doctrine at large com 1. c. 12. pag. 155. are not alwayes divided For the one oftentimes is the beginning of the other both in our loves to God and man For those that have been beneficiall to us though we love them at first for the benefits we receive by them yet afterwards we come to love them for themselves The first ariseth from hope because a man being cast down by fear conceives hope upon Gods promises then sending forth prayer receiveth fruit and saith Praised be the Lord for he hath heard the voyce of my humble petition And Psal 28. 7. 21. thou hast given me my hearts desire which fruit stirreth up the first love and this Amor Concupiscentiae the
counsels but perfection life does not aff 491 492 493. Whether Scotus maintains that the first great law of love requires that perfection of Christians by way of duty that is onely attainable in heaven neg 496 c. Whether Durand maintains the same neg 504 c. Whether S. Austin and S. Bernard do assert the same neg 509 c. Whether the distinction of Quatenus indicat finem and quatenus praecipit medium were invented by Bellarmine to avoid the Refuters testimonies of Aquinas and Scotus 517 c. and whether it is agreeable to the sense of S. Austin aff 519. Whether the clear intuitive knowledge and happiness and necessary love of Christ as comprehensor had any influence on or altered the nature and freedome of the acts of his love and virtues and graces as viator neg 522 c 529 634 635 636 637. Whether Christ as comprehensor though he had alwayes sufficient cause to love God to the utmost height yet could have any more grounds and motives thus to love then he had occasions neg 530. 531. Whether as viator he might have occasions grounds and motives to heighten his love and ardency in prayer aff 532 533. Whether as viator he were capable of hope aff 535 536. Whether the love of desire and complacency immediately fixed on God were in Christ as viator capable of increase and de facto augmented aff 533 534 535 536 537 538. Whether it may be rightly inferred from this saying of S. Austin Charitas quam diu augeri potest profecto illud quod minus est quam debet ex vitio est that to ascribe growth to the ardency of Christs actuall love is to charge it with imperfection and sin neg 550. Whether the phrase ex vitio est be to be causally understood as denoting our originall corruption aff 558 c. What was S. Austins opinion concerning original sin and whether all born in it aff 560 c. 605 606 c. Whether the Refuter be very unjustly confident that besides this Replyer D. Hammond no learned man either Protestant or Papist hath ascribed any such growth to the actuall love of God And whether severall eminently Learned both Protestants and Papists have asserted it aff 570. c. How Christ might increase in actuall grace the habituall still continuing in one equal fullness 583 584 585. Whether the first Covenant since the fall of man were ever in force to justification or obligatory by way of duty to any but Christ neg 605 c. Whether God under the second Covenant requires sinless perfection to the justification of believers neg or onely faith and evangelicall righteousness aff 460 462 610 611 612. Whether from the more profuse pouring out of the outward expressions of devotion at the time of our Saviours agony may rightly be concluded the increase of his inward ardency aff 598 c. Whether Aquinas means by the exterior acts of charity moral duties and not outward sensible expressions aff 617 c. Whether the will of Christ had the same equall natural and proper freedome to the inward acts of love and the outward expressions of it aff 628 629. Whether Christ had more morall freedome and indifferency to many or most of the outward acts and sensible expressions then to the inward acts of charity neg 629 630 631. Or might indifferently use any outward gestures or actions or expressions in prayer then what pro hic nunc were prudentially decent and fit neg 632 c. Whether every act of piety and charity that is meritorious or remunerable is quoad exercitium and in individuo determined in respect of outward circumstances affirm 632. Whether Suarez asserts that the will of Christ had a naturall and proper freedome or active indifferency in sensu diviso to the outward sensible expressions onely and not to the inward acts of the love of God or holy charity neg 633 c. Authors omitted in the Catalogue Petrus S. Joseph Suarez F. Errata Epist ded p. 4. l. 26. Raunandus Raynaudus Treatise p. 123. l. 21. love good 139 8. intrinseco extrinseco 167. 13. inward outward 377. 23. perfectly perfect 387. 24. aliud aliud nisi 393. 23. the form and that form of 415. 32. Deum ex parte De um amari ex parte 422. 6. de quibus praecepta de quibus dantur praecepta 562. 11. ut omnino non ut omnino 581. 24. as with out as we in all things without 640. l. 12. would call would you call Smaller literall escapes the Reader will amend and pardon THE END A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivy-lane London Books written by Doctor Hammond and Printed for Richard Royston and Richard Davis A Paraphrase and Annotations upon all the Books of the New Testament by Hen. Hammond D. D. in fol. the second Edition enlarged 2. A Paraphrase Annotations upon the books of the Psalms briefly explaining the difficulties thereof by Hen. Hammond D. D. fol. new 3. The Practical Catechism with other English Treatises in two volumes in 4. 4. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis Primaeva Antiquitate adstâ—uuntur contra sententiam D. Blondelli aliorum in 4. 5. A Letter of Resolution of six Queries in 12. 6. Of Schism A defence of the Church of England against the exceptions of the Romanists in 12. 7. Of Fundamentals in a notion referring to practice in 12. 8. Paraenesis or a seasonable exhortation to all true sons of the Church of England in 12. 9. A Collection of several Replies and Vindications published of late most of them in defence of the Church of England now put together in four volumes Newly published in 4. 10. The Dispatcher Dispatch'd in Answer to a Roman Catholick Book intituled Schism Dispatch'd in 4. new 11. A Review of the Paraphrase and Annotations on all the Books of the New Testament with some additions alterations in 8. 12. Some profitable directions both for Priest and people in two Sermons in 8. new Books and Sermons written by J. Taylor D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Course of Sermons for all the Sundays of the year together with a discourse of the Divine Institution Necessity Sacrednesse and Separation of the Office Ministerial in fol. 2. The History of the Life and Death of the Ever-blessed Jesus Christ third Edition in fol. 3. The Rule and Exercises of holy living in 12. 4. The Rule and Exercises of holy dying in 12. 5. The Golden Grove or A Manuall of daily Prayers fitted to the daies of the week together with a short Method of Peace and Holiness in 12. 6. The Doctrine and Practice of Repentance rescued from popular Errors in a large 8. newly published 7. A Collection of Polemical and Moral discourses in fol. newly reprinted 8. A Discourse of the Nature Offices and Measure of Friendship in 12. new 9. A Collection of Offices or forms of prayer fitted to the needs of all Christians taken out of the Scriptures and Ancient Liturgies of severall Churches especially the Greek together with the Psalter or Psalms of David after the Kings Translation in a large octavo newly published 10. Ductor Dubitantium or Cases of Conscience fol. in two vol. Now in the Press Books written by Mr. Tho. Pierce Rector of Brington THe Christians Rescue from the grand error of the heathen touching the fatal necessity of all events in 5. Books in 4. new The new Discoverer Discover'd by way of Answer to Mr. Baxter with a rejoynder to his Key for Catholicks and Disputations about Church government 4. new The Sinner Impleaded in his own Court whereunto is added the grand Characteristick whereby a Christian is to be known in 12. newly printed The Lifelesness of Life on the hither side of Immortality with a timely caveat against procrastination Books in Fol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae Anglicane Suspiria The Tears Sighs Complaints and Prayers of the Church of England setting forth her former Constitution compared with her present condition also the visible Causes and probable Cures of her Distempers by John Gauden D. D. of Bocken in Essex fol. new The Royalists defence printed at Oxon. 4. The Regall apology printed at Oxon. 4. Sacro-sancta Regum Majestas by the Archbishop of Tuam 4. printed at Oxon The Image unbroken or a vindication of his Majesties Book entituled A Pourtraiture of his Sacred Majesty in his solitudes and sufferings in 4. by B. Bramhall in a reply to Milton Reliquiae Sacrae Carolinae or the Works of that Great Monarch and Glorious Martyr King Charles the first 8. with a short view of his Life and Death Place this CATALOGUE at the end of the Book The End
the Doctor to be understood The Doctors censure of the Refuters additions just 42 SECT VI. The Refuter acknowledges his own ignorance of a generally received opinion Love a genus to the habit and the act Proved for the Refuters instruction His charging his ignorance on Aristotle Aristotle his Master why vainly quoted He speaks not to the present controversie The assumption onely denyed 72 SECT VII The Refuters reply impertinent The Doctors distinction of love into the habit and the act found in the tract of Will-worship and the answer to M. Cawdrey Outward sensible expressions referr first and immediately to the inward acts of love The Refuters digression to a matter never doubted The Doctor never asserts that love was univocally predicated of the habit and outward sensible expressions The Refuters four reasons against no body His unhappiness in proving a clear truth His third most false In univocal productions the cause and effect still comprehended under the same genus sometimes also in equivocall His assumption of his first reason infirm His second and fourth reasons coincident Raynaudus seasonable assistance The Refuter misunderstands him Love not univocally predicated of the habit and outward sensible expressions proved not concerns the Doctor 78 SECT VIII The Refuters tongue-combat He a man of business The pertinency of the Doctors first papers to explain the meaning of the latter Unjustly censured for speaking cautelously The Refuters understanding the Doctor for a critick and a dunce Erasmus's sate the same with the Doctors Critick an honourable title The best Scholars criticks and who The true critick an universall Scholar Sextus Empericus and Crates character of a critick Quintilianus character of the true Grammarian Aristotle the first author of criticisme and grammar Necessary to compleat the Divine The best way to advance learning to unite criticisme and school-learning Pity the Refuter had not been a critick His mistake of the word Salvo what it signifies The method of the Schools in polemicall discourses observed by the Doctor The Refuter saying and unsaying 91 SECT IX The Refuters impertinent referring to former performances His vain pretences of proof The Refuters reasonings with himself inconsequent proved The intention of the act proportioned to the intension of the habit so as not to exceed it unless by accident but not alwayes to equall it Proved by instance of the Lutenist and Painter and Preacher Habits not necessary but voluntary causes unless ab extrinseco determined 104 SECT X. The Refuters saying is the onely proof that actuall love is in the predicament of action The contrary proved by Suarez Smiglecius Scheibler In actuall love the action and the terminus of it considerable The Refuters remarques in Scheibler impertinent His oracles nothing to the purpose The propositions to be proved Immanent acts in what sense qualities Scheibler not slighted Aristotle his character of Eudoxus agreeable to the Refuter His words not home to the Refuters purpose proved from reason and Suarez Habitual and actuall love both qualities and species of the same genus proved from sundry places in Suarez The Refuters further impertinencies Immanent acts of love in what sense dispositions in what not from Smiglecius Aquinas Acts of two sorts 112 SECT XI The Doctors explication from the Refuters concessions The Refuters reply and valiant resolution His first charge answered His second charge answered in three distinct propositions 1. Expressions gradually different may and in Christ alwayes did flow from a love equally intense in the habit This not the question 2. Nothing naturally hinders but that expressions gradually different may flow from acts of love gradually the same Proved Gods outward favours and expressions different The inward act of his love still one and invariable Proved against the Socinian Gods love one infinite and substantiall act against Crellius In what sense God in Scripture said to love some more some less The doctrine of the Schools safer then that of the Socinian God by one immutable act dispenses all the variety of his favours Illustrated The variety in Gods outward favours whence it arises Confirmed from Lombard Aquinas Scotus Applyed to the Refuter 3. In men the outward expressions ordinarily vary according to the graduall difference in the inward acts of love Proved by reason and the authority of Gregory Durand Aquinas Estius The Doctors assertion hence proved as fully as the thing requires The Doctor not ingaged to prove that expressions gradually different could not proceed from a love equally intense The third charge answered No mystery in the word proportionably The correspondence between the inward acts of love and the outward expressions to be understood not according to Arithmetical but Geometrical proportion 131 SECT XII The Doctors proof of the vanity of the Refuters use of confutation made good from the Refuters mixture The Refuters reply and endeavour to make good his charge by consequences impertinent The Refuters momentous objection strikes as well against himself and other his friends as the Doctor The weakness of it The intention of Christs actual grace so proportioned to that of his habituall grace as not to exceed it but not so still as to equall it Illustrated by a clear instance The Schoolmen no where say that the Intension of Christs actuall grace is exactly equal to that of his habituall Aquinas of the Refuters not the Doctors ciration He speaks fully to the Doctors purpose What meant by works and the effects of wisdome and grace in Aquinas An intensive growth in the inward acts of wisdome and grace argues not an intensive increase in the habits Asserted also by the Refuter Cleared by a distinction The Chedzoy challenge The vanity of it Christ did gradually increase in the acts of wisdome and grace as he did in stature Proved from the Refuters mixture from Ames Vorstius Grotius Hooker Field Suarez Estius others both Fathers and Schoolmen and reformed Divines The Defenders advice to the Refuter to be more wary in his challenges 171 SECT XIII The Refuters melancholy phansie his acknowledging the Doctors innocence The Doctor constantly speaks of the gradual difference in some acts of charity never of the habit The Refuters consequence hereupon His monstrous Syllogism examined The acts of Christs love were primariò perse and not onely secundariò and per accidens capable of degrees demonstrated Actions and passions intended and remitted onely in regard of their termes The habits and acts of charity in Christ gradually onely and not specifically different from those in all other men God in his extraordinary power may create something greater and better then the habituall grace of Christ Asserted by Aquinas Suarez and many other Schoolmen and the Refuter himself The acts of the habit of grace in Christ de facto gradually diflerent in themselves and from the habit The phrase The love of God variously taken in Scripture proved In what sense the Doctor constantly takes it Demonstrated The greater good to be more intensely beloved There
great a Master Go on and prosper in your study of him so long till you rightly understand him and know how better to apply his Maximes to your advantage then you have done in the present Controversie § 9. For what I pray Sir saies Aristotle to misguide you in the case Is this it you mean in the place quoted from his Topicks 1. Top. c. 15. n. 11 Is it this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alas alas Sir why should you conjure up Aristotles Ghost to speak an Oracle and Truth that never was yet questioned You might have saved the Printer the labour of troubling his Greek Characters Smiths Elements of Logick had been sufficient to prove that which every Fresh-man in Logick knows to be an undoubted Axiome But you were willing to let us know you had Aristotles Organon in your study and that you could quote him in Greek § 10. But good Sir I pray tell me how could your great Master Aristotle misguide you in the point depending betwixt you and the Doctor Was it ever denied by your Adversary that Entia primo diversa cannot be put in the same Praedicament or has he any where asserted that a word is not ambiguous that is attributed to things that are put in divers Praedicaments To this only speaks Aristotle But by the way give me leave to tell you that either the Printer or your Amanuensis were mistaken in this Quotation For it is not to be found in the 15th but in the 13th Chapter at least in my Edition wherein there are but fourteen Chapters in that Book Howsoever the words I acknowledge and pass by the Lapse as veniall and if you can now prove that Love which the Doctor makes the Genus of the Habit the Act is a transcendental thing and found in several Praedicaments like the Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he in that place instances in I shall then acknowledge the force of this Quotation from Aristotle but till you can make this appear and make good your Assumption I cannot take it for an Oracle that the Habit and the Act of Love are Entia primo diversa things put in several Praedicaments because that you have asserted it You may spare your pains Sir in proving Axiomes and your Major should have been granted you for asking without Aristotles authority Till the Minor which is only the matter in debate betwixt you and the Doctor be made good and you can prove that Actual Love is not a Quality but a simple Praedicamental Action I must say that since Conclusio sequitur partem debiliorem you have concluded nothing against the Doctor And so I take my leave of this Section with a Nego Minorem SECT 7. The Refuters Reply impertinent The Doctors distinction of Love into the Habit and the Act found in the Tract of Will-worship and the Answer to Mr. Cawdrey Outward sensible expressions refer first and immediatly to the inward Acts of Love The Refuters digression to a matter never doubted The Doct. never asserts that Love was univocally praedicated of the Habit and outward sensible expressions The Refuters four Reasons against no body His unhappiness in proving a Clear Truth His third most false In univocal productions the Cause and Effect still comprehended under the same Genus sometimes also in aequivocal His Assumption of his First Reason infirm His second and fourth Reasons coincident Raynaudus seasonable assistance The Refuter misunderstands him Love not univocally praedicated of the Habit and outward sensible expressions proved not concerns the Doctor § 1. THe Doctor now having cleared the Ambiguity of the Phrase that gave the Captious advantage to the Vse of Confutation and shewed that he spake of another matter then the Author of the Mixture did comes now to shew that this was no new-coined distinction on purpose invented to decline the force of that Vse Doctor HAMMOND 15. THis Distinction I thought legible enough before both in the Tract of Will-worship and in the Answer to Mr. Cawdrey 16. In the former the Refuter confesseth to find it reciting these words of mine It is possible for the same person constantly to love God above all and yet to have higher expressions of that Love at one time then at another Where the expressions at one time and at another must needs refer to the several Acts of the same all-full habitual Love § 2. To this our Refuter makes a very large reply but nothing to the purpose thus JEANES THe distinction which you thought legible enough before in your Tract of Will-worship in which you say that I confess to find it is such a distinction between the Habits and Acts of Love as that Love equally comprehends them both as Species Now I utterly deny that there is any such distinction in those words of yours which I recite It is possible for the same person constantly to love God above all and yet to have higher expressions of that Love at one time then another And the reason of this my denial is because love as a Genus doth not comprehend the expressions of Love equally with the Habit. 1. Nothing can as a Genus be equally praedicated of things put in several Praedicaments but the Habit of Love and expressions of Love are put in several Praedicaments therefore Love as a Genus doth not equally comprehend them both 2. The Habit of Love is formally and intrinsecally Love the expressions of Love that is as you expound your self § 21. the outward expressions of the inward Acts of Love are termed Love only by extrinsecal denomination from the inward acts of Love and therefore Love doth not as a Genus equally comprehend the Habit and expressions of Love Raynaudus in Mo◠discip dist 3. n. 144. makes mention out of Gabriel Biel of a distinction of Love into affective and effective and what is this effective Love but the effects and expressions of Love But now that he doth not take this to be a proper distribution of a Genus into its Species appeareth by what he saith out of the same Author concerning the division Effectivum dicit ipsum illius Amoris eliciti effectum Translato quippe causae nomine ad effectum is dicitur amare effectivè qui non ostentat infertilem ac sterilem amorem sed cum se dat occasio erumpit in fructus dignes amoris Quam esse admodum impropriam amoris divisionem fatetur Gabriel quia amare propriè est in sola voluntate tanquam in subjecto ea autem productio effectuum amoris in aliis facultatibus cernitur estque actus transiens non immanens voluntatis 3. No one word can as a Genus equally comprehend the Efficient and the Effect The Habit of Love is the Efficient cause and the sincere and cordial expressions of Love are the Effect therefore Love is not predicated of them equally as a Genus 4. That which is predicated properly of one thing and tropically of another cannot equally comprehend them both
of Zeal and Devotion which flow from these as the effects from their cause and of which only the Doctor spake as we have abundantly demonstrated that differed one from another in gradual Perfection We have already proved it of our Saviours Prayer in the Garden § 80. The Acts then of Love and Trust and dependance upon God and of Zeal and Devotion to him may be considered either precisely and abstractly in themselves and by themselves as flowing from peculiar Habits and Vertues of the same names which are the causes and fountains from whence all our Prayers flow for pray we do to God because we love and honour and reverence and trust and depend on him or else as they are the Acts issuing from Prayer as they are the consequents and â—manations Aquin. 2. 2. q. 83. art 3. in Corp. as I may so speak that visibly shine in it and per modum connotantiae result from it For as Aquinas truly Ad religionem proprie pertinet reverentiam honorem Deo exhibere ideo omnia illa per quae Deo reverentia exhibetur pertinent ad Religionem Per Orationem autem homo Deo reverentiam exhibet in quantum scil ei subjicit profitetur orando se Deo indigere sicut authore suorum bonorum unde manifestum est quod oratio est propriè religionis Actus As out of Religion we pray to God so in and by our Acts of Prayer we give him religious reverence and worship And therefore as Cajetan well observes there Cajetan in 2. 2. Thom q. 83. art 3. are three things considerable in Prayer First the thing prayed for the object of our desires and prayers and in this we acknowledge Gods fulness and superlative Goodness because we desire to have our wants supplied from his store and therefore we ask it of him Secondly the Petition it self and thus we honour God also because our very Petition and Act of Prayer is an Act of subjection and an acknowledgement of Gods power to help us for he that asks any thing of another does eo ipso acknowledge his own wants and by this very Act does submit himself to his will and power he does also in this his asking profess a Power in him to whom he prayes to relieve him a goodness and mercy that will encline him to make use of this his Power to his relief and a wisedome and gracious Providence to over rule and order all things that they may best serve for his relief Thirdly the Petitioner who by his mind and understanding does petition God for Prayer is an Act of the Vnderstanding the prime and most noble part of man and thus he also honours God in this in that he subjects the noblest part of his Soul to him makes use of that to express his desires and acknowledgement of his Power and Goodness § 81. And now as by all these we honour God in Prayer so our Religion and worship in the first and second respects are capable of augmentation and God may be more or less honoured by them Nay in the third also this is possible of increase when the Petitioner as we say in our Liturgie does offer up not only his mind but his whole soul and body and every part and faculty of it in Prayer the Mind to conceive the Will to censent the Tongue the Hand the Eye the Knee all to testifie and acknowledge our homage But in the first and second there can be no doubt When we petition God for spiritual and heavenly blessings we more honour him in this Act of Prayer then when we ask him only temporal because we hereby more acknowledge his transcendent Perfection Grace and Goodness Honoramus Cajetan in locum ut supra saies Cajetan Deum petendo tanto magis quanto vel ex modo petendi vel ex re petita profitemur ipsum esse supra omnia Creatorem provisorem c. So also when with greater longings of spirit stronger ardencies and desires we petition him hereby we acknowledge our greater trust and confidence in his Power to help us which more magnifies and honours him We should not come with so much eagerness unless we had the greater confidence in his Wisdome Power and Goodness § 82. And thus Prayer being an Act of Religion as Aquinas truly which in the Act of Prayer is capable of increase this may and ordinarily is gradually intended though the former were not And yet we have already seen that our Saviour did as well increase in the Perfection of the Acts of Wisdome and Grace as he did in Stature and this acknowledged by our Refuter himself § 83. In short then the Acts of Religion and Devotion and Love and Trust in Christ praying or these Acts from whence his Prayers did all issue as our Refuter has it might be still gradually the same and yet the Acts of Zeal and Devotion and religious worship of and in his Prayer might be and often was upon occasion augmented particularly in his prayer in the Garden And this was all that Doctor Hammond intended His words are plain The Ardency in Christ was sincere ardency accompanyed with Acts of Love and Trust of the same temper and the heightning it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an addition of Degrees to that Act of Ardency and so of Prayer and proportionably of Love and Trust in God above either what there was or what there was occasion for at other times And so at last I have gotten liberty to follow our Refuter's Motion SECT 17. The Refuters three Arguments to prove the Act of Christ's Love alwaies equally intense impertinent to the present Question His confident proposal of them to be examined as rigidly us the Doctors pleases and his vain Ostentation in placing them in his Title-page censured The Ambiguity of the Phrase Christ's Love of God distinguished from Crellius Estius Aquinas and others In what sense still used by the Doctor § 1. He goes on most magnificently and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much pomp and ostentation he threatens to beat the Doctor with the very Muster-Roll of his Forces JEANES His Actual Love of God was in termino as they say was alwaies at the highest and most intense and this I shall not barely dictate but prove by three arguments which I present unto you to be examined as rigidly as you please 1. The all-fulness and perfection of Christs habitual Grace 2. His perpetual and uninterrupted happiness 3. His impeceability § 2. Well Sir if this be all you aime at you might have spared your pains in these three Arguments For this was never yet questioned as we have already demonstrated The Doubt only is whether those Acts of divine Charity or holy Love in Christ which belonged to him as Viator and by which he merited such as those of Prayer Mercy Charity and the like to which he had an absolute freedome were capable of intension and remission It concerns not that