earth and a fluide or liquid body yet confined within the bankes that it cannot drowne the earth the earth solid and firme vnder our feet that we cannot sinke we must confesse ô sonne Tatius that there is one which is Lord maker of these thinges for it is impossible that euery thing should continue in due place number and meeasure and so iust a preportion should be obserued without a maker and who could make these thinges but God therfore there is a God To this booke of nature agreeth the booke of the Bible who saith The heauens declare the power of God the firmament sheweth the worke of his handes one day teacheth another one night giueth knowledge to another Againe the wrath of God is reuealed from heauen against all vngodlynes and vnrighteousnes of men which detaine the truth of God in vnrrighteousnes for asmuch as that which may be knowne of God is manifest in them for God hath shewed it vnto them for the inuisible thinges of him that is his eternall power and Godhead are seene by the creation of the worlde being considered in his workes to the intent that they should be without excuse Dauid saith he couereth him selfe with light as with a garment and spreadeth the heauens like a curtayne he layeth the beames of his chamber in the waters maketh the clowdes his chariots and walketh vpon the winges of the winde In which wordes I doe not presse them with the authoritye of the Scriptures because the Scriptures are not of sufficient credit with them but with the reasons which are vsed in the Scriptures which if they cannot answer they must yeild vnto and confesse that there is a God And therefore I conclude against them in this manner We see dayly effects before our eyes in all the elements continuall motions in the heauens but there can be no effecte without a cause there can be no motion without a mouer no action without an agent no worke without a workeman these be relatiues and therefore one could not be without the other Mercurius Trismegistus could say Statuam siue imaginem fieri sine statuario aut pictore nemo dicit Hoc vero opificium fine opifice factum est Ô multam cacitatem ô multam impietatem ô multam ignorantiam nunquam ô sili Tati priuaueris opifice opificia A picture cannot be made without a Painter or a grauen image without a Caruer And can such a piece of worke be made without a worke van It is blindenes it is impietye it is grosse to entertaine such a conceit So then we take these for vndouted principles in naturall Phiosophye that they may not be denyed to witte Euery effect hath his cause euery action his agent euery motion his mouer But as there be many secondary causes agents mouers so there must needes be one principall and aboue the rest There is ordo causarum qui in rerum natura non procedit in infinitum an order of causes sub-ordinate one to an other and therefore there is no infinite ascention vp in the subordination of causes but at the lēgth by ascēding we must come to the highest we must in ea consistere stay when we come there because we can goe no higher and that is God What naturall body soeuer is moued I say it is moued by some other which is higher then it selfe For example The sphere of the Moone which is the lowest of the heauens is moued by the spheare of Merc. which is higher thē it Mer. is moued by Venus which is higher then it Venus by the Sun the Sun by Mars Mars by Iupiter Iupiter by Saturne Saturne by the sphere of the fixed staries and so we ascend vntill we can goe no higher that is vnto the heauen which is called Primum mobile y t first highest body w c is subiect to motion volubility That also is moued aswell as the rest not of it selfe because no naturall bodye can moue it selfe therefore it hath motion frō some other not from any other bodye because there can be no other bodye aboue the highest therefore it must of necessitye be moued by that which is a Spirit and not a bodye not naturall but metaphisicall and that can be nothing else but God In like manner the Sunne and a man doe beget a man the Sunne putrifaction doe engender Flyes and these thinges being subiect to outward senses are therefore naturall bodyes and because they are naturall bodyes they haue foure causes two inward which are matter and forme and two outward efficient and finall and there is nature which hath his secret motion tell me therefore what is that You will say peraduenture that is nature which Aristotle defineth to be principium motus the beginning of motion you say rightly but that is inward therefore you must besides this assigne an outward cause of motion and what is that If you say the ayre that is but a middle cause and therefore you must ascend higher for if there be causa media there is also prima if there be a midde or subordinate cause there is also a principall and first cause And what is that but onely God that is causa causarum the cause of all other causes and from whence all other thinges haue their being Againe all agents doe not worke alike for one thing worketh of necessitye and that is nature an other thing worketh in these outward and indifferent thinges partly of will and partly of necessitye that is man there you see medium participationis a meane which participateth with the extremitye but there can be no meane without two extreames and there can be no one extreame without the other and therefore of necessitye there must be a third agent which worketh freely as nature worketh of necessitye and man partly of will partly of necessitye And that can be nothing else but Deus liberrimum agens euen God which worketh freelye that no power is able to withstand his worke Therefore I conclude this point with Iob Aske the beastes and they will teach thee the foules of the heauen and they will shewe thee speake to the earth and it will tell thee the fishes of the sea and they shall declare vnto thee who is ignorant of all these but the hand of the Lord hath made all these Secondly to leaue the work-manship of the whole worlde and to come to man alone which is but one little part of the same If man goe no farther then him selfe he shall see God most liuely in him selfe three manner of wayes First in his conscience and vnderstanding Secondly in his naturall inclination he hath to religion Thirdly in the excellencye of the work-manship both of his bodye and his soule Concerning the first I say there is in euery man at some time or other an inward feeling of his conscience which wil he nill he maketh him to confesse there is a God For suppose a man for
all goodnesse in generall and therefore neuer resteth but still willeth desireth vntill it come to the perfect fruition of God in whome all goodnesse is included who is essentially good in himselfe 4. The will of man mooueth it selfe to one thing and an other and is not mooued by any naturall agent and as the will is so is the essence it selfe and therefore not subiect to corruption A third reason the verie appetit of man is also infinit it findeth no contentment among al the things which are vnder the Sunne it is neuer satisfied with the desire of happinesse knowledge honour glorie riches and eternitie that it may liue after death But to whatsoeuer nature hath giuen this appetite it hath also appointed how this appetite shall bee satisfied and that must bee onely after death A fourth the verie operations of the soule it selfe without any reference vnto the bodie As for example to beleeue goeth farre aboue sence and is an act separated from it To distinguish between a body and a spirit to imagin those thinges which are but onely imaginarie as vacuum infinitum in rerum natura emptines infinitenes in worldly and naturall thinges mathematicall lines to make sillogismes to define deuide demonstrate And these thinges it doth without the conditions and proprieties of the bodie it doth these thinges the better the more it is abstracted from the body and therefore doth then best of all when it is altogether out of the bodie and at full liberty these thinges which do not depend vpon the body neither can bee accomplished by the Organs and Instruments of the body A fift nothing can be destroyed by that wherein the perfection of it doth consist but y e very perfection of the soule doth cōsist it the abstraction seperation of it from the body which appeareth by the iudgement of all morall Philosophers which holde the very highest perfection of vertue to be then when man doth not follow the passions and perturbations of the body but doth subdue them wholy to the minde and vnderstanding The sixt There is a kinde of reflection of the minde and al the faculties thereof aboue it selfe the vnderstanding vnderstandeth that it doth vnderstand the wil willeth that it shal be willing the memorie remembreth that it doth remember so it vnderstandeth that it willeth and doth remember which no bodily nor mortall thing can performe it is therefore spirituall and immortall The seauenth Besides the vsuall manner of attaining to knowledge which is proper to it selfe the soule hath also a more diuine knowledge by the influence of an higher cause which is by reuelation and infusion But when it hath such reuelations it is abstracted from the body and therfore it is in a more perfect estate when it is not at all in the body The eight The first originall or beginning of the soule is not by any naturall agent because it is more perfect then the bodye for no effect which is more perfect can proceed frō a cause which is of lesse perfection Therfore as it proceeded not frō any natural cause so it cannot be destroyed by any naturall cause and therefore it cannot dye by seperation of it from the bodye The nynth The soule subsisteth by it selfe and therefore it cannot die by any accident The antecedent I proue because it hath operations proper to it selfe as I haue shewed The tenth Euerie thing which is corrupted hath his bane destruction eyther by that which is contrarie to it selfe as heate by colde drynes by moisture or by the absence of that whereby it is preserued and nourished as the lampe goeth out for want of oyle or by the corruption of the subiect in which it is as the heate of the fire when the fire is extinguished but nothing is contrarye to the soule because it is a substance and not an accident neither doth it depend vpon any material cause but onely on God neither hath it any subiect because it is no accident The eleuenth That which dyeth with the body must also languish and decay with the bodie and wax olde when the body is olde as it appeareth by sence motion and vegetation which in olde men doe faile but vnderstanding doth increase in age The twelfe is the verie conuenience and agreement which the soule hath with God and the Angells it argueth the immortality thereof for why are they sayd to be immortall but because they are as the soule is spirituall immateriall simple no way mixed or depending of the bodye The thirteenth What is more common in this life then the prosperitye of the wicked and the aduersitye of the godlye But it cannot stand with Gods iustice nor his prouidence that there should be no rewarde for wel-doers and no punishment for vngodly men therefore because it is not in this life it must needes be in an other life w t cannot be vnles the soules of men be immortall To conclude It is incident to good men to hope well to euill men to feare and be troubled in their mindes because of their offences there is Conscience But there cannot be Conscience without immortality of the soule Therefore I conclude that the soule of man is immortall Chapter 11. Of Noah his Arke and the Deluge THe Atheists dispute against the storye of Noah his Arke the maner of the drowning of the worlde with water saying it was an impossibilitye that so many creatures should be preserued in so small a vessel or that the worlde should be so destroyed For the better satisfaction of such vngoldly men concerning that storye I obserue these thinges which folowe Concerning the multitude of Beastes which were in the Arke of those which were cleane were 7. of euery sorte that is 3 couples for increase for meat when it should be permitted to eat flesh for labour and other vses of man and the odde beast for Sacrifice Of vncleane beastes 2. of euery sorte for increase As for Fishes they were in the Sea and not destroyed because they were farther separated frō the sinnes of men for they were in an other element as also such other creatures as can liue in the waters as Otters sea-wolues Swannes water-soules c. Agairie from the kindes of beastes which were in the Arke were excluded such as bred not by generation as Mules such Serpents and creeping thinges as are ingendred by the Sun out of putrifaction such as being wholye perished might be restored agayne in other creatures which were preserued as Mules which are ingendred of an horse and a shee Asse Therefore these beastes which were in the Arke were onely such as liued vpon the drye and proceeded by generation The number of beastes according to Plinye and Gesner are not knowne to be aboue one hundreth and fiftye kindes And it is verye likely that they which are not known should be neither great nor manye And of them which are great there are not aboue fortye kindes As for the capacitye of the
Dauid my soule is in mine handes meaning his life 2 a desire so the soule of Dauid was ioyned to the soule of Ionathan 3. the whole man consisting of bodie and soule so 76. soules descended with Jacob into Aegipt 4. a blast or breath Saule said to the Amelakite I pray thee come vpon me and slay me for anguish is come vpon me anxietas apprehendit me etiamsi anima mea adhuc in me est because my Soule is yet within me And it was said of Eutychus which fell downe dead for sleeping at S. Paules Sermon anima eius est in ipso his soule is yet in him that is there is yet breath in his bodie that he may bee reuiued againe 5. It is also taken for nothing so said the Prophet we haue conceaued and bin in Trauell and wee haue brought foorth a soule poperimus spiritum that is nothing because the soule or spirit although it bee some thing a most excellent thing yet because it is not visible nor any sensible thing he calleth it nothing 6. It is taken for that which is regenerate by the spirit of God so sayth the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit lusteth against the flesh that is the spirit as it is guided by God doth striue and wrastle with it selfe 7. when the soule and the spirit doe concur together in the same sentence the soule signifieth mans will and the spirit his vnderstanding so the Apostle saith I pray God that your whole spirit and soule and body may be kept blameles c. But last of all and in this place it is that which is defined by Aristotle Actus corporis organici in potentia vitam habentis an acte or perfection of the body which giueth vnto the bodie life sense motion vegetation c. And of this signification of the soule we are to dispute in this place Concerning the originall of the soule which I proposed in the second place it is agreed vpon by the best Diuines and Philosophers that since the first Sabaoth God ceased from creating any more visible things but y t he doth Quotidie noues animas creare create new soules querie day houre momēt for asmuch as euerie moment young Children are quickned in their mothers wombes and that Anima hominis creando infunditur et infundendo creatur mans soule is in one moment infused by creation and created by infusion of it into the bodie But Optatur desireth to bee resolued by S. Augustin concerning this doubt of the originall of the soule vtrum animae vt corpora propagà tione nascantur sintque ex illa vna anima quae primo homini creata est vel Deus sine vlla propagatione animas nouas faciat singulis proprias Whether euerie mans soule is made out of Adams souie as euery mans bodie is made out of Adams bodie that so by propagation a soule should come out of a soule as a bodie commeth out of a bodie or whether God doth especially create to euery mans body a newe soule proper onely to that bodie He answereth that in the same manner as God made Adams soule of nothing so hee made all mens soules of nothing and he proueth it thus 1. When Adam saith of Eue flesh of my flesh and bone of my bone hee dooth not say soule of my soule 2. If any man holde that the soule of man commeth of man hee must shewe that as one light is kindled of an other and one fier lighted of an other without diminishing of their former light and heate so the soule must proceede out of an other soule the same soule out of which it proceedeth being not diminished which cannot bee expressed how it might be by the wit of man And besides saith hee it is dangerous to holde so least ye fal into the error of Tertullian which deemed the soule to be a bodie and not a spirit for so it must be borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of seede as the bodie is If they speake of semen incorporeum a spirituall seede infused inuisibly into the body at the time of mās conception suppose that which is often seene that that which is conceaued doth prooue an obortiue and vntimely fruit when it is Embrio or non homo not a perfect man not fully shaped in the wombe that spirituall seede must either returne whence it came which it cannot doe or perish with the bodie and then wil follow this absurditie that an immortall soule is borne of corruptible mortall seede Tolet the Iesuit sheweth that mans soule cannot come ax traduce by any Propagation for these causes 1. No naturall agent can produce and bring foorth that which is aboue it selfe but the soule of man is aboue nature because it comprehendeth supernaturall thinges The maior is plaine because no naturall agent can worke but it must worke vpon matter the action must bee a materiall action whereas the soule is immateriall 2. Euerie natural agent as I haue shewed doth work vpon matter and the matter is capable of diuision but the soule of man is indiuisible 3. God hath created soules in the same manner as hee created Angells but the Angells were created of nothing therefore mens soules were created of nothing And because I haue entred into this discourse concerning the soule that I may leaue the Atheist for a little season handle one point for the instruction of the Diuine The question ariseth vppon this discourse how the soule commeth to bee infected with sinne Pope Gregorie the great disputeth in this manner Si anima oriatur cum carne ex substantia Adae cur non simul moritur eum carne si cum carne non nascitur cur peccato obligatur The soule is either borne together with the bodie of the substance of Adam or else it is onely infused from aboue if it be borne with the bodie of the substance of Adam then should it also die with the body if it be infused of God how can it being newly created and immediately comming from God which is perfectly righteous be originally and naturally sinfull as is the flesh which originally descendeth from a sinfull man Optatus desireth to be instructed how when and where the soule which of it selfe is pure beginneth to take infection S. Augustin answereth that hee is not able to giue him full satisfaction therein Pelagius obiecteth against S. Augustin in this manner If the flesh onely descended from Adam then is the flesh onely polluted with sinne and not the soule quia iniustum est vt hodie nata anima non ex Adae massa tam antiquum peccatum portet alienum quia nulla ratione conceditur vt Deus qui propria peccata dimittit vnum imputet alienum because it cannot stand with the iustice of God that the soule which is newly borne and not descended of Adam and therefore hauing no sinne of her own shold beare the sinne of an other man namely of
Adam which was committed so long before For it is not to be thought that God which forgiueth vs our owne sinnes will impute an other mans sinnes vnto vs. The soule saith hee at the first creation is eyther pure or corrupted impure it cannot be because it commeth immediately from God and being at the first cleane how commeth it to be vncleane how can a spirit bee infected by a body that which is immateriall bee polluted by that which is materiall But Mr. Caluin doth satisfie that doubt saying that although corruption be inherent both in the soule and the body yet the cause of that hereditarye corruption is not in the substance eyther of the body or the soule but onely it was ordayned of God that the imperfections of the first parents should bee common to all the Children euen as according to the lawes of earthly Princes such as are descended of parents attainted of high treason are also stayned in their bloud preiudiced in respect of their landes and honors by their fathers offences committed before their time and wherof they were ignorant and it is but imitatio diuinae iusticiae an imitatiō of that iustice w c is with God So thē we are borne of impure seede as the Psalmist teacheth and not onely the bodie but also the soule is infected with sinne by reason of this our birth although sinne be more apparent in the body then in the soule and the onely cause why the soule is thus infected is this our impure and vncleane birth and yet the soule is not of seede or any materiall thing but it commeth immediately from God And it is a weake argument which Pelagius vseth that because beleeuing parents doe sanctifie their Children therefore Children cannot receaue infection from their Parents which are regenerate For the children doe lineally descend from their parents by carnall generation but not by spiritual regeneration because regeneration is not from beneath but from aboue not from men but from the holy Ghost Sanctification is an especial blessing giuen in particular but so that the general course of al mankinde may take holde of all men for as much as they all are the Sonnes of men Natus est homo natura sanctificatus ex supernaturali gratia that wee are borne it is the worke of nature that we are sanctified it is supernaturall of the especiall grace of God But I returne to the Atheist The soule I say as it appeareth by these premises is of a more excellent and diuine nature thē that it should be subiect to mortalitie and corruption And therfore that we may not complaine with Theophrastus who accused Nature because she gaue to Rauens and Harts a long life whome length of life did no way profit but made mās life of that shortnes vt tum extingueretur qùum incaepisset sapere that euen then hee was cut off and vtterly extinguished when hee did but begin to be wise I will produce these arguments which are alleadged by naturall Philosophers to prooue the immortallitie of the soule that I may refute Theophrastus and shew plainely that wee are not vtterly extinguished by death and that although wee doe but then begin to bee wise when we are neare our death yet wee doe not then cease to bee wise but then we increase in wisdome when the soule is separated from the bodie My reasons are these The first is drawne from the vnderstanding of man for mans soule is of infinit capacitie the more it vnderstandeth the more it is able to vnderstand It is able to comprehend not onely the whole world but infinit worldes In numbring it can adde and multiply so farre that of addition and multiplication there shall bee no end It is able to imagin infinit perfection But whatsoeuer is infinit in capacitie is also infinit in continuance because as the proprietie of any thing is so is the existence of the same But for asmuch as it is infinitlye capable in this life and cannot bee satisfied in this life therefore it must bee satisfied in the life to come 2. The obiect of mans vnderstanding is truth as Tully speaketh not in particular but in general which is the way wherby all thinges are knowne And therefore it cannot be satisfied vntill it come vnto that in which all truth consisteth and that is God which is truth it selfe according to his essence for no accidents are in him And for asmuch as this cannot be attained vnto in this life therefore it is reserued vnto a better life 3. The obiect of mans vnderstanding is ENS euerie thing that is but because there are some thinges material and some spirituall it must conceaue them both and as for the thinges which be immateriall and without bodies it cannot distinctly conceaue them in this fraile body therfore the conceiuing of them belongeth to the soule when it is separated from the bodie 4. All men by nature desire knowledge as the Philosopher speaketh but scire est rem per causas cognoscere to knowe a thing is to iudge discerne of the causes of it So then because it is naturall to euery man when hee seeth any effect to search out the causes of that effect and againe when hee hath found out the cause to search farther and examine what is the cause of that cause and so to ascend higher vntill he come to the highest cause which is God And that cannot be in this life because the essence of God is not conceaued by discoursing of him but by perfectly seeing of him and beholding of him face to face euen as he is My second reason is drawne from the will of man That also is infinite for he can loue that which is good not onely in the first degree but also in the second and third neyther can there be any end of his loue but still his louing and liking may increase as St. Augustin saith in his Meditations En amo te Domine et si hoc non sufficit amo teplus et si hoc parum est amabo te validius Behold Lord I loue thee if this be not enough I wil loue thee more and if that be not yet enough I wil stil loue thee more Man may desire that which is infinitely good this infinite capacitye of the will must bee fulfilled and because not in this life therefore after death 2. The libertie also and freedome of mans will I meane not in Diuine but in ciuill and Domesticall affayres is of an infinit power which is a sufficient argument to proue the immortality of the soule For if man will not no creature is able to force his will to loue this thing or that voluntas potest cogi who can impose a necessitie vpon man to bee willing or vnwilling to do this or that but onely God which hath created both the will and vnderstanding and is therefore aboue them both 3. The obiect of the wil is that whatsoeuer is good I meane
of Christ for asmuch as they did yeelde benignos influxus et amica lumina as the Astrologers call them the best influences and moste fauourable Aspects vnto the natiuitie of him of whome they receaued their influences their lights their Aspects and all their heauenly vertues The wise men which came from Persia to Bethleem although they could not knowe Christ by the heauens yet the heauens gaue them two manner of wayes to vnderstand that a man shold be borne which in glorie honour vertue and pietie should farre exceede all other men For first the sixt yeare before our Sauiour was borne there was a coniunction of Iupiter and Saturne in Cancer which mooued all the Astrologers then liuing to say that shortly after there should insue a verie great change and alteration of Religion Secondly the constitution of the heauen which was at the time of our Sauiour his birth in the 42. yeare of the Empire of Augustus the 24. of December a little before midnight did testifie the same For in it the Horoscopus was the eight part of Virgo which signifieth change of Religion Saturne was in the highest part of the heauen Sol in the lowest which did shewe that such a Childe was borne which might cause the world to wonder And as Albertus Magnus citeth out of Albumasar the great Astrologer ascendi in prema facie illius signi virgo pulchra et honesta habens in manu sua duas spicas et nutrit puerum et vocat ipsum puerum quaedam gēs Ipsum et ascendit cum eastella virginis Non quod subiaceret stellarum motui qui creauit ipsas stellas sed quia quum extenderet coelum sicvt pellem formans librum vniuersitatis noluit literis eiusdem de esse ex his quae secundum prudentiam suam in libro aeternitatis sunt scriptae etiam elegantissimum illud a natura quod de virgine nasceretur et per hoc innueretur homo carnalis et verus qui non naturaliter nascebatur There arose in the first aspect of the signe Virgo a faire and chaste Virgin hauing two eares of Corne in her hand and a Childe in her armes which Childe some nations doe call Iesus not as if he that made the starres were any way subiect to the motion of the Starres but that hee which stretcheth foorth the heauens as a scrole of Parchment when hee writ the booke of nature might not want witnes out of the booke of nature of that which before was contayned in the book of aeternitie which was his secret decree that a Virgin should bring foorth a Childe and so he should be described to vs to be a natural man although not borne after a naturall manner Thus haue I proued the comming of Christ by manie witnesses of mē of deuils of stars senseles creatures cyted out of prophane stories because the Atheist wil not beleeue the testimony of God Angels in the holy Bible Yet for their better satisfactiō concerning diuers particulars I will alleage them reason so far as faith may bee made manifest by reason that if possibly it may be they may be brought to the acknowledgment of the truth They aske vs what neede there was that the Son of God should take our flesh and whether God was not able to saue vs by other meanes I answer Man offended God therfore it behoued man to make satisfaction but mā alone was not able to satisfye therefore God mā were ioyned together I proue the minor that man alone was not able to satisfie because God would not be satisfyed but by sacrifice no sacrifice vnlesse it were infinite could suffice That an infinite sacrifice was requisit I proue by these reasons An infinite offence cannot be purged but by a sacrifice answerable to the offence but mans offence was infinite in two respects first of the infinite God-head w t was offended secondly of man himself w t was the offender which although he be finite yet voluntate peccandi in infinitum rapitur hee hath an infinite wil desire to cōmit offences And againe as man alone was not sufficiēt so it was not for God alone to worke this worke of our redēption because there was no sacrifice sufficiēt to pacifie God but by death as man without God could not ouer-come death so God without man could not suffer death therefore it was required that the Sauiour of the worlde should be God incarnate and so God and man to make one Christ might be vnited together They aske how it came to passe that man offended For their satisfaction I answere God made two especiall creatures to his owne Image indued with vnderstanding Angels and men hee gaue thē two giftes wherby they might continue their happy estate knowledge to distinguish betweene good and euill freedome of will to choose one leaue the other so that they might choose whether they would fall or stand The Angelles first fell the cause of their fall was pride the obiect by which they were puffed vp the reflection of themselues vpon their own selues beholding their owne glorie and that excellencie whereunto they were created For they could not be proud without an obiect there could be no other obiect to make thē proud but themselues For God was so farre aboue them in glorie that the sight of him would make them rather to haue a meane conceite of themselues and as for man he was farre beneath them that they took no such delight in looking so stedfastlye vpon him as to compare him with themselues And therfore they beheld themselues in themselues and so being delighted with their owne glory manie of them forgot their owne selues how they were subordinate vnto God and so their seruice duetie towards God was interrupted which did consist in perfect loue sincere adoration and imitation of him And for this cause they were cast downe After their fall they enuied that man should stand and mooued him to disobedience the outward obiect which allured him to disobedience being an Apple they mooued him to take the Apple by false suggestions that so his estate should bee aduanced Now both Angells men had fallen it pleased God to restore man againe but not Angells for these two causes First the Angells being first in the praeuarication seduced man and were the cause of his fall Secondly the Angells being Spirits and not bodies were of greater perfection then man was therefore better able to withstand sinne and all manner of temptations then man was and therefore God was more highly displeased with the sinne of Angells then he was with the sinne of men And therefore hee sent his Sonne for the redemption of Man but not of Angells They aske why the Father tooke not flesh rather then the Sonne why the Sonne being incarnate had his conception of the holy Ghost without begetting how he could be borne of a Virgin and wherefore he was so borne