things serve for the maintenance of our life utility for our vocation sufficiencie for our delectation superfluity for wantonnesse and excesse In wishing temporary things we should put our selves in the first degree and our neighbour in the second that which is out of superfluity I should wish for his sufficiency and out of my sufficiency I desire his utility to further him in his calling and out of my utility I should further him in his necessity to preserve his life that is with things necessary to my calling I ought to relieve his life But men now will not give of their superfluity to entertaine their neighbours necessity and life as Nabal would not give to David 1 Sam. 25.10 And the rich glutton to Lazarus Luk. 16. out of their superfluity to supply their necessity Quest Are wee bound to love all our neighbours alike Answ Some answer that we are bound to love them all alike affectu sed non effectu we are bound say they to love all alike in our internall affection but we are not bound to helpe all alike for wee are more bound to these who are neerest to us and to help them most with our goods But Aquinas sheweth this to be false and sets downe this as a true position that some of our neighbours are more to be loved than others tum affectu tum effectu Amor est tum in affectu tum in effectu His reason is because the hatred of some of our neighbours is a greater hatred than the hatred of other of our neighbours therefore we are more bound by the rule of charity to love some of our neighbours quoad affectum internum in our internall affection than other as well as wee are bound more to helpe them externo effectu This is cleare by the rule of contraries The antecedent is proved He that curseth his father or mother shall die the death Levit. 20. But the Law appoints no such death to him who curseth another of his neighbours therefore it must bee a greater sinne to curse their Parents than other of their neighbours or to wish them evill Therefore we are more bound to love them in our affection as wee are more bound to helpe them than others Quest Whether are we bound to love those more Amor objectivu◠appretiarivus in whom wee see more grace although they be strangers to us than those of our kindred in whom we see not so great measure of grace Answ Wee are to love those most in whom we see most grace objectivè that is in respect of the blessednes that is desired because they are neerer joyned to us in God A center out of which issueth many Lines the further they are extended from the Center they are the further dis-united amongst themselves and the neerer that they draw to the Center they are the neerer united So those who are neerest to God should be neerest to us and we should wish to them the greatest measure of happinesse But those who are neerest to us in the flesh and in the Lord Phil. 2.21 should be more deare to us appretiativè and in our estimation although they have not such measure of grace And so Christ loved Iohn better than the rest of his Disciples Ioh. 13.23 because he was both his cousin german and had more grace in him but he wished not a greater measure of glory to him than to Paul Duplex ratio amoris objecti originis objectivè For he that doth most his will are his brother and sister Math. 12.50 So that we come under a threefold consideration of Christ here for he is considered as God as Mediator God and man and as man Christ as God loved not Iohn better than the rest Christ as Mediator loved him not better but Christ as man loved him better than the rest We are more bound to love our Parents than any other of our neighbours both in temporall and spirituall things 1 Tim. 5.4 If a widow have children let them learn to requite their Parents in the Syriacke it is rependere faenus parentibus A man divideth his goods into three parts first so much he spends upon himselfe his wife and servants secondly so much he gives to the poore thirdly so much he lends to his children looking for interest backe againe Againe we are more bound to them than those of whom we have received greatest benefits yea than him that hath delivered us from death Dijs parentibus non possunt reddi aequalia Arist lib. 8. Ethic. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the young Storkes uphold the old when they are flying Hence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the fathers have sustained the children so should the children the fathers againe The Hebrewes say What is the honor that the children owe unto their parents They owe to them maintenance and reverence they should give them meat drinke and cloathing they should leade them in and leade them out And they adde further we reade Honour the Lord with thy substance and Honour thy father and mother thou art to honour God with thy substance if thou haue any substance but thou art to honour thy parents whether thou haue any substance or not for if thou have not thou art bound to begge for thy parents So saith R. Salomon in his Glosse upon Levit 10.3 Wee are to love our Parents more than our Children in giving them honor Arist lib. Ethic. for they are neerer to us than our Children being the instruments of our being Wee are to succour our Parents in case of extreme necessity rather then our children Filium subvenire parenti proprio honestius est quam sibi ipsi It is a more honest thing to helpe the Parent than a mans selfe and there is a greater conjunction betwixt the father and the sonne in esse absoluto than betwixt us and our children and therefore in that case of necessity he is more bound to helpe his father than his child Where there is not such a case of extreme necessity hee is more bound to helpe his Child than his Parent The Children lay not up for the Parents but the Parents for the Children 2. Cor. 12.14 And the reason is because the father is ioyned with the son as the cause with the effect Sed causa influit in effectum The cause workes in the effect so should the Parent communicate with his child Secondly the father is ioyned with the sonne as with a part of himselfe and comming from himselfe which cannot be said of the child to the father Thirdly the love of the father towards the child is elder and continueth longer for the fathers loue their children even from their Cradle but the children love not their fathers till they be come to the yeeres of discretion for the more old that love is the more perfect it is Wee are more bound to love our father than our mother Prop. How a man is
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
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
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
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.
either by the morall vertues 3. by the Stoickes 4. by Christ 5. particular which are eleven Love 6. Hatred 7. Desire 8 Abomination 8 Ioy 9. Sadnesse 10. Hope 11 Boldnesse 11 Despaire 12. Feare 13. Anger 14. The outward image of God in Adam was in his superioritie over the creatures 16. whereupon doe arise three questions 1 Wherefore God placed his image in man 15. 2 Whether this image was naturall or supernaturall 17. 3 What society he had with the Angels 18. The Adjuncts of this image were the two royall prerogatives which Adam had in innocencie 1 In his contemplative and active life 19. 2 In his conjunct life or marriage 20. THE PORTRAITVRE of the Image of GOD in MAN in his Creation Restauration and glorification GOD Proposition who dwelleth in a Light inaccessible 1. Tim. 6.16 communicates his goodnesse to his creatures freely Every good thing communicates it selfe to another Illustration the Sunne among the Planets communicates Heat and Light it communicates Heat to all and Light to many creatures Duplex Bonitas imperfecta perfecta but yet the Heat is hurtfull to some So justice amongst vertues is the most excellent vertue and communicates it selfe to all Societies and no Societie could subsist without it not robbers and I heeves unlesse some kinde of justice were amongst them for if one should take all Prov. 29.28 the Societie would soone dissolve Iustice communicates not her selfe perfectly to this Society for in this sort of Society there is great injustice but God communicates his goodnesse to all his Creatures in a perfect measure fit for their condition and is hurtfull to none God communicates his goodnesse to his Creatures fundry waies Prop. by divers degrees and perfections To some hee gives Being onely Illust to some hee gives Sense and to some Reason to some hee gives such a Matter and such a Forme 1. Cor. 15.39 All flesh is not the same flesh but there is one kind of flesh of men another of beasts Duplex Bonitas unita dispersa and another of fishes and another of birds there are celestiall bodies and terrestriall bodies A man when hee conceives a thing in his minde he hath a simple conception of it yet to make his hearers take it up the better he utters it by sundry words So that which is one in God is communicated diversly unto the creatures as not being all capeable of a like goodnesse although hee communicate not his goodnesse to all his creatures in a like degree yet all are partakers of his goodnesse God in communicating his goodnes with the creatures Prop. intends onely his owne glory and to shew his goodnes Other creatures Illust who worke but imperfectly worle for their owne commoditie and profit Eccles 6.7 All the travile of a man is for his mouth But God made all things not for his profit but to shew his goodnesse to the creatures therefore his goodnesse is specially and first seene in the creation which is Gods first manifestation of himselfe CHAP. I. Of the Creation in Generall GOd by his goodnesse is the sole and onely cause of creation Prop. In all other of Gods workes hee useth meanes as in generation Illust corruption dimunition in these hee is not the simple and sole cause but in creation hee is the onely cause and useth no meanes Duplex Causa simpliciter essendi in hoc Deus est causa simpliciter in creatione at essendi in hoc in alijs God is the onely simple cause in creation but in his other workes hee is onely the cause of beeing this or that God is the first cause and being is the first effect Illust 2 but nothing can intervere betwixt the first cause and the first effect and therefore there can be no instrumentall cause in the creation if any thing should intervene betwixt the first cause and the first effect it should be Non ens that which is nothing but an instrument cannot be Non ens therefore no instrument can intervene betweene the first cause and the first effect God is the onely cause of creation Inter priman Causam primum Effectum nihil intervenit Thom. contra Gentiles therefore the Angels can bee no instrument in creation farre lesse can they create a thing Augustine saith Daemones non possunt quicquam creare sed creata specie tenus mutare Consequence 1 The spirits can create nothing but they may change in shew the things that are already created Secondly the Angels may hasten the production of things but not in an instant as God made Adam a perfect man in an instant and Aarons Rod to budde and to bring forth almonds in an instant Num. 17. because it was a Creation and a Miracle Thirdly as they can hasten nature so they can bring accidents into nature for if Iacob by laying peeled rods before the sheepe made them to conceive speckled Lambs Gen. 30.37 much more can an Angel worke such things in nature Augustine in his booke called the Citie of God giveth an example of this the Oxe which they worshipped in Egypt was marked with many divers spots when hee dyed how could they finde another marked after the same manner Augustine answers that the divell represented to the Cow ingendring a Bull with the like markes and so the Cow brought forth the like And thus the Divell continued Idolatry in Egypt Here we see how they can bring accidents into nature but the Devils could not create the Oxe of Egypt Consequence 2 God only creates this distinguisheth him from the heathen God and the vanities of the Gentile Ier. 10.11 So shalt thou say to them Cursed be the gods that made not heaven and earth This verse is set downe in the Chaldee tongue whereas all the rest of the prophecie is set downe in the Hebrew tongue why did the Lord this to this effect that when the Iewes should goe into Babylon and there should bee solicited to worship their Idols they should have this verse ready in their owne language Cursed be your gods for they made neither heaven nor earth God created the world of nothing Prop. Nothing is taken sundry wayes in the Scriptures Illust first privatively as 1 Cor. 8.4 an Idol is nothing that is it hath no divinity in it it is nothing privatively here but not negatively for it is of wood or stone So 1. Cor. 7.9 Circumcision is nothing Nihil est negativum comparativum privativum that is it hath no efficacy in it after the abolishing of it yet it is not simply nothing for it is the cutting of the fore-skin Secondly a thing is nothing in comparison one thing being compared with another of greater excellencie Esai 48. All the world is nothing before him that is all the world is nothing being compared with God Thirdly a thing is nothing negatively or simply Marke 11.13 There was no fruit upon the fig-tree When we say that God made the world of nothing
it sayes They were very good Propter ordinum universi hac est ultima nobilissima perfectio in rebus This is the last and most excellent perfection of the creatures and this could not be made better In a Campe there are Captaines Souldiers and a Generall a Souldier considered by himselfe might be in a better place than hee is in for it were better for him that he were a Captaine But consider him with the whole Campe which consists as well of inferior members as superior it is better for him to be a Souldier So consider the severall workes of God by themselves they might have beene made better but consider them with the whole Thom. part prim quest 15. art 6. Essentia cuiusque rei consistit in indivisibile Ergo nihil potest add◠vel detrahi Vp. natura est intensa aut poten ia in hibita non est creatio they could not have been made better Consider Christs humane by it nature selfe it had beene better if it had not been passible but consider it in order to our redemption it was better that his body was made passible and so could not have been made better because it was better for the curing of our miserie that his body should be mortall and passible Secondly it may be answered God could have made these things which he made better accidentally but not essentially because hee could have made Man or Angel with more excellent gifts than hee made them with but hee could not make them in essent better than they were Thirdly it is answered by others that God could not make the world with more wisedome or after a better manner than he made it but respecting the things which were made he could have made them better Ad optimum non pertinet ut optima faciat sed ut optimè summa potentia sapientia It belongs not to the chiefe good to make things good in the highest measure of goodnesse but by his poewre and wisedome onely to make them good Quest Whether are Miracles a Creation or not Answ Where Nature is onely enlarged or hindred they are not called a Creation but a Miracle but where the things are suddenly brought foorth or the Essentiall formes multiplyed there is a Creation as well as a Miracle Example of the first when Nature is onely extended it is not a Creation but a Miracle as when the eye of Stephen saw to the third heaven Christ standing at the right hand of God Act. 7. or when Sara that was barren conceived Gen. 21. or when the Sunne went backe ten degrees Esay 38. or when it standeth still Iosh 10. these are Miracles but not a Creation But when the Virgin Mary conceiveth and beareth a Sonne here is both a Miracle and a Creation It was a miracle because a Virgin brought forth a Son and yet remained still a Virgin It was a Creation because shee conceived a child without a naturall meanes Respectu causae efficient is non materiae In respect of the efficient and not of the materiall cause Shee knew no man for the holy Ghost over-shadowed her Luk. 1. Manna made for the sustentation of the Israelites is both a Miracle and a Creation Ex. 16.22 In respect of the place from whence it commeth from Heaven it is a Miracle in respect of the quantitie that there fell so much to feede so many hundreth thousand people it was a Creation In the taste it was sweet like honey a Miracle in the colour transparent a Miracle in a quality that the heate of the Sun melted it and the heate of the fire bak't it a Miracle but that their fell double of it on the evening before the Sabbath both a Creation and a Miracle that it fell not upon the Sabbath day a Miracle that it corrupted when it was gathered contrary to the command of God a Miracle that it fell onely about the campe of Israel and in no place else a Miracle that it lasted till they came to Canaan a Miracle that it was preserved for so many hundred yeares in the golden pot a Miracle Quest. Whether shall the Resurrection of the Body be a Creation or not Basil answers In epist ad caesarienses Creatio ex nihilo regenerationis et resurrectionis that it is a creation he shewes that there are three sorts of Creation the first when a thing is made of nothing as in the first Creation The second when a thing of evill is made good as in regeneration Psal 51. Create in me a new heart The third when the bodies shall be raised out of the dust at the resurrection the first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the resurrection is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a new creation Matth. 19.3.28 CHAP. I. Of the Creation of Man MOses in the first of Genesis brings in God making man Doctrine Hence we learne a difference betwixt Divinitie and all other sciences for although all other sciences be busied about man as Physick for the health of his body Ethickes for his civill conversation c. Yet none of them leads him to the conversation of his Maker Differt theologia ab omnibus alijs scientijs but Divinity till Moses come in and shew this The Anatomist will describe every member of his bodie but never speake of his Maker Here wee see the prophanenesse of man for hee maketh lesse account of this science than of any other hee accounts more of the painter that paints him or of the tayler that makes his cloathes than of him that sheweth him who made him Laertius writes of one Crates who bestowed his goods very foolishly for he gave to his flatterer ten talents to his whore a talent to his cook ten Mna's to his Physitian a Drachme to his Philosopher three halfe penny 's to his Counsellor Fumum Smoake in effect men now eount baseliest of the most worthiest sciences but let men paint thee dresse thee cure thee as they please if Moses come not in and tell thee that God made thee they shall have all but shame of their handiworke The Philosopher being asked what was the cause that Philosophers attended at the gates of rich men rich men attended not at the gates of Philosophers he answer'd because the Philosophers knew what they stood in need of but the rich men knew not what need they had of Philosophie So if men knew how much they stood in need of Divinity to leade them to their Creator Causa materiatis formatis officiens finalis they would make more of them that leade them to this knowledge Divinity passeth for the most part from the materiall and formall cause and thinketh upon the Efficient and finall the first and the last cause and so while other sciences are either plunged in the basenesse of the matter or curiously searching into the formes of things which can hardly bee knowne the Divine is carried backe to the contemplation of
Tongue God will not have a heart and a heart in a man Psal 12. so hee will not have a Tongue and a Tongue in him Pro. 8.13 that is a double Tongue Before the fall A collation betwixt the innocent and old Adam the Tongue of man was like the pen of a swift writer Psal 45.1 and uttered those things which his heart indited but since the fall it is a world of iniquity and defileth the whole bodie and setteth on fire the course of nature and is set on fire of hell Iam. 3.6 now it is an unruly evill and filled with deadly poyson Iam. 3.8 Coll. 2 Before the fall he spake but with one Tongue but since the fall he is bilinguis hee speakes with a double tongue Prov. 8.13 and sometimes trilinguis Eccles 33. Lingua tertia commovit multos a third tongue hath troubled many The Chalde paraphrase calleth a backbiter a man with a three fold Tongue or a Tongue which hath three stings The Iewes give an example of it in Doeg who killed three at once with his evill report Saul to whom hee made the evill report the Priests of whom he made the evill report and Himselfe who made the evill report The Heathen in the dedication of the severall parts of mans body gave the eares to Minerva the tongue to Mercurie the armes to Neptune and the eye to Cupid c. Of the Womans Dugges God hath placed the Womans Dugge in her brest Duplex est causa physica moralis and not in her belly as in beasts and that for two causes the first is a Physicall cause the second is a Morall cause The Physicall cause God hath placed them so neere the liver that the milke might be the better concocted and the more wholsome for the child The Morall cause that the woman might impart her affection and love more to her child by giving it sucke with her Dugge which is so neere the heart The giving of Sucke was one of the greatest bonds of obligation of old betwixt the mother and the children when they intreated any thing of their children they would say By these Dugges which gave thee sucke I request thee doe this Virgil. Of the Hand By the Hand we promise and threaten it is the right hand of fellowship Gal. 2.9 We reckon by it Wisedome commeth with length of dayes upon her right hand Prov. 3.16 The ancients reckoned upon their left hand untill they came to an hundred yeeres and then they began to reckon upon their right hand So the meaning of Salomon is that wisedome should make them to live a long age even to a hundred yeeres As wee reckon with the hand so wee worship with the hand Iob protests that hee blessed not his hand when hee saw the new Moone Iob 31.27 The Idolaters they used to kisse their Idols Ose 13.2 But because they could not reach to the Moone to kisse her they kissed their hand in homage before the Moone and Iob purged himselfe of this kinde of Idolatry And the speciall providence of God is to bee marked in the hand of man that hee hath made him to take his meate with his hand and hath not left him to gather his meate with his lipps as the beasts doe for if man did so his lippes should become so thick that he should not speake distinctly wee see by experience that those who have thicke lippes speake not distinctly Of the internall members of Mans Bodie Of the Heart All the passions are seated in the heart we see in Feare such as are transported therewith call backe the blood to the heart as to the place where feare exerciseth her tyrannie therewith to defend themselves and therefore it is that those creatures that have the greatest and largest hearts are most fearefull because the heat is more largely dispersed within their Heart and consequently they are lesse able to resist the assaults of feare Object But it might seeme that our anger is seated in the Gall love in the Liver and melancholy in the Splene and so the rest therefore the affections have not their seat in the Heart Answ These foure humors seated in the Gall Liver and Splene are not the seate of the passions but they are the occasion whereby the passions are stirred up as the abundance of blood in the Liver stirreth up the passion of our love which is seated in the heart The heart is the first mover of all the actions of man for as the first mover carryeth all the spheres of the Heaven with it so doth the heart of man carry all the members of the body with it In naturall generation the heart is first framed and in spirituall regeneration it is first reformed The heart liveth first and dyeth last So in the spirituall life the life of Grace begins in the heart first and is last left there hence it is that Michael the Archangell and the Devill Iud. 9. strove no faster about the body of Moses than they doe about the heart of man therefore the Lord saith Sonne give me thy heart Prov. 23. The Iewes compared the heart of Man for the excellency of it to three things First to the holiest of all where the Lord gave his answers So the Lord gives his answers First out of the heart Secondly they compare it to Salomons throne as the stateliest place where the King sits So the Lord dwels in the heart of man as in the throne Thirdly to Moses Tables in which he wrote his Law Prov. 3.3 Write Wisedome upon the Tables of the heart God dwelt in the heart of Man before the fall A collation betwixt the innocent and old Adam but since the fall there is a great change in the heart for out of the heart proceed Murther Adultery evill speakings and such Math. 15. It was a great curse which the Prophet denounced against the house of Ahab 2. King 10.27 That it should bee turned into a Iakes but a farre greater change now unto the heart of a man being now a receptacle of all uncleannesse The heart of man before the fall was a wise heart Coll. 2 and placed in his right side Eccles 10.2 But the heart of a foole is now in the left side Eccles 10.2 The Anatomists marke when the heart inclineth more to the right side the spirits of these men are more lively and are more apt for contemplation the right hand is the stronger hand because more heate proceeds from the heart to the right hand then to the left But when the heate equally disperseth it selfe to both the hands then a man is Ambidexter hee hath the use of both the hands equally alike By the right hand wee doe things more easily because motion proceeds first from the heart to it The meaning then of Salomon is that the heart of the wise man is a strong heart a couragious heart apt to doe good and a most honorable part wherein the Lord hath set his residence but the heart
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
Athenians had of God Act. 17. When they worshipped the unknowne God so that of the Samaritans Ioh. Coguoscimus particularia per sensum ut universalia per intellectum 4. They worshipped they knew not what Then we are led by the creatures some what more clearely to take them up which is called universale abstractum So first we learne particular things by sense and then universall things by our understanding The Philosophers found out a sort of reasoning by induction ascending from the particulars to the generall as Socrates is a living creature therefore all men are living creatures Plato is a living creature therefore all men are living creatures Here we goe from the particular to the generall Duplex ordo inventionis auscultattonis and so we proceede thus from the creatures to take up what God is There is a twofold order in discipline first the order of invention as those who finde out Arts begin at those things that are most knowne to our sense and most familiar to them the second is the order of hearing Fonseca lib. 2 q 2 S. 8. as when a master proceeds in teaching his schollers from the cause to the effect In the first Ordo compositionis resolutionis seu ab universali ad particulare contra wee proceed from the compounds to the simple from the particulars to the generall but in the last we proceede from the simple to the compound and from the universall to the particular in the first wee compound in the second we divide When we learne by the creatures to take up God it is ordo inventionis but when God teacheth us in his schoole and instructs us by the eare this is a more perfect kinde of learning this is called ordo auscultationis Man by nature Prop. hath sought out and polished all other sorts of Arts and Sciences since the fall but the knowledge of God they have detained captive and more and more obscured it Rom. 1.18 First they found out Physicke Illust 1 and necessitie bred this then they found out morall Philosophy Necessitas peperit Physicam civilitas moralem philosophiam delectatio mythologiam Triplex mythologia physica moralis theologica civilitie bred this then they found out Mythologie or fabulous theologie and delight bred this This Mythologie againe they divided three manner of wayes first Physically as Homer brings in the gods fighting thereby hee meant the fighting of the Elements winds and raine Secondly morally when they placed Virgo Iustitia the daughter of Iupiter betwixt Leo and libra they signified that Iustice had a hand both in fortitude and equitie Thirdly Theologically as Iupiter begat Venus upon the froth of the Sea whereby they signified when the gods begat any good motions in the hearts of men there is nothing but vacuitie and froth in them no preparation nor disposition to goodnesse but the knowledge of God is more and more obscured in Man since the fall CHAP. XIII Of Adams acquired knowledge of God by the creatures Man before his fall Prop. knew God by the creatures We are led to take up God sundry wayes First Per viam negationis Illust 2 as God is not this nor this therefore he is this Tribus modis pervenitur ad cognitionem Dei 1. per viam negationis the Scriptures proceede thus in discribing God as God cannot denie himselfe 2 Tim. 2.13 God dwels not in houses made with hands Act. 17. God neither sleepes nor slumbers Psa 121.4 Here we proceede as the carver of an image doth he cuts off this and this to make it thus and for this purpose they apply that of Seneca Deus est id quod vides quod uon vides God is that which thou seest and which thou seest not by affirmation we know what a thing is and how it is distinguished from other things but when we proceed by way of deniall we distinguish a thing from other things but know not what it is Anselmus sheweth this way of negation very excellently Circumspicit anima mea non videt pulchritudinem tuam auscultat non audit harmoniam tuam olfacit non percipit ordorem tuum palpat non sentit levitatem tuam habes enim haec in te domine Deus modo ineffabili that is My soule looketh round about and seeth not thy beauty it hearkneth and heares not thy harmony it smels but smels not thy savour it seeles but feeles not thy lightnesse for thou hast these things in thee O Lord after an inspeakeable manner But here wee must marke that wee must not still proceede in deniall for then our mindes would evanish to nothing but at last wee must rest in some positive thing which carrieth some resemblance of God he is not a body because a body is composed hee is not like to other Spirits mutable but a Spirit immutable most simple and of himselfe 2. perviam eminentiae Secondly we proceed per viam eminentiae good and evill are said to be comparatively with that which is best amongst the creatures a Body is good a Spirit is better which notwithstanding hath not his goodnesse of himselfe therefore hee must have it of him who is absolutely good The Scriptures teach us how to take up God thus the excellent things it calles them Gods things or belonging to God as high mountaines it calls them Gods mountaines Num. 10.33 tall Cedars it calles them Gods Cedars Psal 80.11 great wrestlings it calls them Gods wrestlings Gen. 30.8 So it is said Ninive was great to God that is very great Ionas 3.3 So Moses was faire to God that is very faire Act. 7.20 So when the Scripture will expresse great things it compounds them with the name of God Iah so with the name of God El 2 Sam. 23.20 Arriel that is as yee would say A very strong Lyon to teach us that when we see any excellent thing in the creatures wee should elevate our mindes to the infinite beauty and greatnesse which is in God Gen. 33.10 therefore Iacob when hee saw Esaus loving countenance it was as though he had seene the face of God Cant. 8.6 Flamma Iah When the beames of the Sunne strike upon a watry cloude the beames are reflected backe againe to the Sunne and leave behind them in appearance to our sight imaginary colours which is the Rainebow All the creatures should be reflexed backe againe to God the beauty in the creatures is but a shadow untill we come backe to the beauty in God and as we count little children foolish who come to catch the Rainbow by the two ends so are they foolish who are bewitched with the beauty in the creatures and ascend not to the beauty in God Thirdly 3. Per viam causationis we proceede to take up God Per viam causationis from the effects to take up the cause as first to that first matter which the Philosophers call Materia prima or
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
learned man when hee is sleeping and they make him onely to proceede from the habite to the act in knowledge But we hold that in his experimentall knowledge hee was like other children who have onely the act of reason and proceeded from the privation to the habite A collation betwixt the knowledge of the first Adam A collation betwixt the knowledge of Adam and the Angels and the knowledge of the Angels First the Angels take up things by one act they neither discover nor reason they learne not hoc ex hoc sed hoc post hoc this of this but this after this they proceed not by way of Syllogisme enthymeme or induction as wee doe they are intelligentes creaturae but not ratiocinantes understanding creatures but not reasoning so shall the knowledge of Man which hee shall have of God in the life to come bee intellectuall and not by discourse the Apostle Ephes 3.10 saith The Angells learne by the Church they take up in an instant the cause with the effect but Man before the fall tooke up the cause by the effect in time in thunder there is lightning and the cracke these two goe in an instant together and thus the Angels take up the knowledge of things but Man cannot in an instant take them up together because of the organs of the body Object But it may seeme that they goe from the signe to the thing signified Exo. 12. the blood was sprinkled upon the lintels of the doores that the Angel might not destroy their houses Answ The Angel reasoned not thus as we doe here is the signe therefore here is the house but this blood was sprinkled upon the lintels of the doores to confirme and assure the doubting Israelites that the Angel should not destroy them The Sacraments are not instituted for Angels Consequence or for men angelicall like unto Angels but for poore and doubting sinners Adams experimentall knowledge The second collation betwixt the first Adams knowledge and the Angâ—Is was gotten from formes drawne from their singular objects as the face in the glasse differeth from the face it selfe and the print in the waxe from the seale so that which Adam abstracted from the creature Scientia est absoluta essentialis in Deo in mente humana est abstractiva species in phantasia humana est concreta sed angeli intuentur ipsas essentias differed from the creatures themselves but the knowledge of the Angels is not abstractive they behold the essence of things and take them up The Angels have three sorts of knowledge First their morning knowledge which is the knowledge they have of the mystery of the incarnation 1. Pet. 2. They desire to looke into this mystery Coll. 3 Triplex angelorum cognitio matutina meridiana Vespertina Secondly their midday knowledge which is the knowledge they have in beholding the God-head Thirdly their evening knowledge which is the knowledge they have in beholding the creatures below here Adam before his fall had not this their morning knowledge nor their midday knowledge but he had their evening knowledge Quest How should Adams children have come to his knowledge if he had stood in innocency Answ Some thinke they should have had the vse of reason and perfect knowledge at the very first and that they should afterward have growne to more experimentall knowledge Secondly others hold that so soone as they had beene borne they should have had the use of reason so farre foorth as to discerne outward things good or evill as the little Lambes by natures instinct doe know the Wolfe and flee from him and seeke the dugge of their dammes but not to discerne things concerning morrall vertue and the worship of God Thirdly others hold that they should have had no use of reason at the first and this seemeth to be the soundest Duplicia dona 1. respectu naturae 2. respectu personae for the gifts bestowed upon Adam were of two sorts First the gifts that were bestowed upon him secundum naturam specificam as hee was the roote out of which all mankind proceeded and these gifts all his children should have beene partakers of Secondly the gifts which were bestowed upon him personally such were these presently to know after his Creation and to be immediately created of God and to be created a perfect Man in full stature these he was not to communicate to his posterity they should not so easily have come to this knowledge as Adam did to whom he could not propagate his actuall knowledge Duplex cognitio actuatis potentialis but his potentiall for they were to be borne as in weakenesse of body so without actuall knowledge so not having universall notions in their mindes but being appointed by God to seeke for knowledge by inward light and outward meanes yet they should have farre more easily attained to the meanes than wee doe now and more certainely For the Soule of man is like a Prince that useth spies if they bring no newes hee knoweth nothing if they advertise lyes then the counsell goeth awry So if a man bee blinde and deafe then hath hee no understanding So if phrensies possesse the braine it blots the formes of things and the phantasie prooves vaine and brings no true relation to the Soule But Adams senses arising of the exact temperature of the Body gave full information to the phantasie and so it should have beene in his posterity as they grew in time they should have received without any errour the impression of any object Thus should they have attained to the knowledge of humane things and so much the more easily should they have come to the knowledge of God than man doth know Man before his fall tooke up God by way of Analogie or proportion and not fully as he is Prop. There is a full taking up of God whereby onely hee taketh up himselfe Illust 1 Triplex conceptus dei adaequatus analogicus falsus neither Man nor Angel can thus conceive him Secondly there is a conception and taking up of God by way of Analogie as Adam seeing such goodnesse and beautie in the Creatures gathered by way of Analogie what goodnesse and beauty must be in God The creatures are not like God vnivocè Analogia realis est primam in deo sed secundum rationem nominis est prius in nobis that is simply like unto God neither aequivocè having onely a resemblance in name to him but they are like to him by way of Analogie Thirdly there is a false conception of God when we take him up falsely There is an Analogie of similitude and an Analogie of proportion Analogie of similitude as when it is said Be ye holy as I am holy Levit. 19.2 Illust 2 but there is no Analogie of proportion betwixt God and man Esay 40.18 Duplex anologia similitudinis proportionis Adam tooke up God by Analogie of similitude but not by way of proportion Man
principles Prop. created in him of all sciences and liberall arts whereby he might understand the nature of the creatures here below and so learne by them Illust As hee was Pater viventium the Father of all living so he was Pater scientium A collation betwix the innocent old and renewed Adam for as hee was able to beget children so hee was able to teach his posterity Adams knowledge the Angels and ours differ foure manner of waies First hee had his knowledge per species infusas and not per species connatas as the Angels have Scientia velest infusa connata acquisita vel experimentalis we have our knowledge now per species acquisitas he had not his knowledge by experience as we have yet he should have had his experimentall knowledge of sciences and arts if he had stood Quest Whether was his knowledge one sort of knowledge with ours or different Answ It was not a different sort of knowledge from ours although his was infused and ours acquired The sight which we have naturally and that which was miraculously restored by Christ to the blinde was one sort of sight though the one was supernaturall and the other naturall so although Adams knowledge was infused and ours acquired yet it is one sort of knowledge because they are both set upon the same objects Secondly Adams knowledge and ours differed in extent of knowledge In amplitudine scientiae for hee had the knowledge of all things which might bee knowne that befalls to no man now for he knoweth not that which he should know Thirdly his knowledge and ours differed for he knew the cause of every thing wee for the most part take up onely the effects of nothing He knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but know not the causes The load-stone draweth the yron to it yet being rub'd with garlike it cannot draw the yron to it here he could understand the cause but we perceive onely the effect that the yron is drawne up but know not the cause Tripolium tripoli or turbet changeth the colour of it three times in a day for in the morning it is white at the middle of the day it is of a purple colour and in the evening it is light Peucer de divin red of a scarlet colour hee knew the reason of it Cognitio triplex supereminens adaequata deficiens wee know onely the effects God knoweth the cause and the effects of things more excellently then they are in themselves Adam knew as much as was in the creatures but we know lesse than is in them There are some colours quae exaequant visum as the greene colour is equall with our sight there are some colours quae superant visum that exceede our sight as the snow scatters our sight there are some colours that are deficient and lesse than our sight as the tawnie colour these colours which scatter the sight the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these which gather the sight they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creatures they are lesse than Gods knowledge they are equall with Adams knowledge but they exceede our knowledge now The knowledge that man had before the fall of the creaturs and since is illustrate by this Apologe the Wolfe desired the Crane upon a time to suppe with her and powred thinne pottage upon a table which the Crane could not picke up because they were so thinne the next night the Crane desired the Wolfe to supper and brought a long narrow glasse with pottage in it which shee could easily put her beake into and eate of it but the Wolfe could not put his head into it but lickt onely the glasse without Man before his fall was like the Crane who could dive easily into the glasse hee could easily take up the nature of the creatures but since the fall hee is like to the Wolfe licking without the glasse never putting his head within to attaine to the secrets of nature therefore it was that antiquity fained veritie to bee hid in a deepe well Fourthly Differnut retentione his knowledge and ours differed in the sure retaining for man in his whole estate could not forget things taught him but man now doth forget the things that are taught him wee are now like to the houre glasse for that which wee receive in at the one eare goeth out at the other or like to a sieve which keepeth the branne and letteth the floure goe so now wee forget the good and retaine the bad A collation betwixt Salomons knowledge and Adam in innocency A collation betwixt that knowledge which Salomon had of naturall things and that which Adam had before his fall Man in his innocent estate excelled all that ever were in the knowledge of naturall things But it may be sayd 1. King 3.12 that there was never none like Salomon in knowledge before him or shall be after him therefore Salomon excelled Adam in knowledge Some answer that the comparison is here onely of Kings there was never such a King in Israel that had such wisedome as Salomon but in divine things Adam excelled him But we must not grant this for in the knowledge of naturall things Adam excelled all then the comparison must onely be betweene Salomon and other sinfull men since the fall hee excelled all sinfull men in knowledge but not Adam in his innocent estate Quest How did Adam understand all sorts of trades and sciences before the fall seeing his posterity is said to finde out many after the fall Gen. 4. As some of Cains posteritie found out the Art to worke in brasse some to make tents so Noah after he came out of the Arke planted the first vineyard Gen. 9.20 Answ He had the knowledge of all the liberall sciences before the fall but the mechanicke and servile trades that serve for mans use after the fall he knew them not for he was not to eate bread by the sweat of his face his worke should have onely beene a recreation to him The first Adam had knowledge of the liberall sciences A collation betwixt the innocent and old Adam but since the fall hee poreth onely in the earth and delights onely his senses as the finding out of musicke and for his profit as folding of cattle Gen. 4. But before the fall hee had his mind elevated higher to God and to the knowledge of the liberall sciences and as the sciences followed Adam the Divine so when the Gospell was restored all liberall sciences follow it as the shadow doth the body and was restored with it Adam knew all Arts and sciences before his fall Consequence therefore Philosophy is not an invention of the heathen for it came first from Adam to the Patriarches and so hath continued still the ancientest of the Philosophers are but of late Daplex Philosophia exemplaris exemplata and they did learne the most of it out of Egypt the exemplar of
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
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
properly a miracle because the second condition is deficient yet it is a greater worke than a miracle Nam aliquid est majus opus sed minus miraculum ut creatio In Mans conversion we must not take from grace Prop. and give to nature It was a maxime received amongst the Iewes Illust Satius est addere de profano ad sacrum quà m demere de sacro addere ad profanum they had rather take from the prophane day and adde to the Sabbath than to take from the holy Sabbath and adde to the prophane day but men now had rather take from grace and give to nature than take from nature and give to grace When the Fathers laboured to overthrow one error they fell in another as a gardner when hee goeth to make straight a crooked sprigge he bends it some times too farre the other way so they that they might absolutely defend the grace of God against the maintainers of freewill they rooted out freewill and gave man freedome in no actions but concluded all under the necessity of Gods predestination as did the Stoickes among the heathen But wee must not so stand in the defence of grace that we overthrow free-will neither must wee ascribe that to free-will which is due to grace onely The Iesuites that they may pleade for free-will in man have found out a new platforme of mans salvation for first they establish a middle sort of knowledg in God by which hee knoweth things that are to come Iesuitae triplicem scientiam statuunt in Deo 1 simplicis intelligentiae 2. visionis 3. media not absolutely but conditionally what man or Angell may bee able to doe by the freedome of their wills no decree of God going before considering them in such or such a condition with such or such circumstances But there is no such middle sort of knowledge in God for God knoweth all his workes from the beginning Acts 15.18 God knoweth all these things that are conditionall although they never take effect absolutely and perfectly as for example he foresaw that Abimelech the King of Gerer would have defiled Abrahams wife neverthelesse he hindred him that he finned not with her by his restraining grace Gen. 20.6 I know that thou didst this in the simplicity of thine heart therefore I have kept thee that thou shouldest not sinne against me neither touch her So Exod 13.17 God would not bring the Israelites directly to the land of Canaan but bee led them about by a large circuite lest perhaps saith God it forethinke them when they see the enemy come against them and they returne backe to Egypt this word perhaps is not a doubting in God or a middle sort of knowledge but certainely hee foresaw it would have come to passe therefore he prevented it by a sure remedy Duplex scientiae in Deo simplicis intelligentiae visionis There is no sort of knowledge in God but either simplicis intelligentiae or vistonis simplicis intelligentiae is of things possible scientia visionis is of things that certainely come to passe Object But they alledge that place 1 Sam. 23.11.12 when David consults with God what would become of him if hee stayed at Keilah whether the Keilites would deliver him into the hands of Saul or not it was answered conditionally in this sence if ye stay Saul will come if he come the Keilites will deliver you up into his hands hence they reason thus God foretold this future condition therfore he foreknew it But hee foreknew it not by the first sort of knowledge because that is of things possible which may come to passe or not come to passe neither doth God foreknow this by the second sort of knowledge because that is of things that will certainely come to passe but it is a third sort of knowledge of things that may come to passe conditionally Therefore say they there is a middle sort of knowledge in God Answ This sort of Knowledge Hypothetica propositio potest esse vera in connexione falsa in partibus that is proposed conditionally is absolute in God and depends not vpon the uncertainetie of the condition for an hipotheticall or conditionall proposition may be true in the connexion and yet in the parts it may bee false and so God knoweth it to be false The Apostle saith If an Angell come from heaven and teach another Gospel than that which we have taught let him be accursed Gal. 1.8 But an Angel cannot come from heaven to teach another Gospel So 1 Kings 22.28 If thou returne againe in peace the Lord hath not spoken by me But the Lord spake by the Prophet Micajah and the King was never to returne in peace Although these speeches bee conditionally set downe yet God knowes them absolutely that they shal either come to passe or not come to passe and so there is not a middle sort of knowledge in God Quest How did God force Dauids betraying by the Keilits unto Saul whether contingently or necessarily Ans When God lookes ad opposita hee produceth his effects freely and contingently because it must either be or not be as the Keilites might have delivered or not delivered David into the hands of Saul but when God determinates himselfe to one of the opposites then he absolutely and necessarily foreknowes it as hee knew absolutely that David should flee and not be betrayed That which is contingent conditionally in the cause may be infallibly necessary in the effect as if Peter runne hee mooves here hee mooves necessarily because hee runnes and yet hee runnes not necessarily for hee may either runne or not runne so this betraying of David was necessary in the effect if hee had stayed at Keilah but it was contingent in the cause for he might either have stayed there or not stayed Conditionale in causa potest esse necessarium in effectu Act. 28. Paul saith If any of you goe out of the shippe ye shall all perish but if yee stay in the shippe yee shall all bee saved they might have stayed in the shippe or gone out of her but respecting the event they behooved to stay in the shippe and bee saved So that contingent things fall vnder the prouidence of God and Gods providence takes not away their contingency no more then it did alter the nature of the bones of Christ when hee foresaw that a bone of him should not be broken Ioh. 19.36 but necessarily the events of them follow and are foreseene of God When God wils a thing it comes not necessarily to passe but when God wils a thing necessarily then it must come to passe God wils the ecclipse of the Sunne he wills but this contingently because it may either be or not be but when he wills the eclipse necessarily then it must come to passe in sensu conjuncto that which he wills it must come to passe but in sensu diviso that which hee will may not come to passe for hee needed
when one actually receiveth the grace offered and applyeth it to himselfe But this distinction of grace cannot hold for how can that be sufficient grace which never taketh effect seeing none was ever saved or ever shall be saved by this sufficient grace which is not effectuall sufficient grace hath ever the owne effect for whom God will have converted they cannot but be converted Rom. 9.19 VVho can resist the will of God Againe those that are not converted they of themselves cannot be converted God gives them neither willingnesse nor sufficient grace to whom is he debter for if God gave them this willingnesse then it should be both sufficient and effectuall grace to them But we hold that both sufficient and effectuall grace are the free gifts of God because without me saith Christ ye can do nothing Ioh. 15.5 Neither in sufficient nor in effectuall grace Againe we hold that abundant and effectuall grace are onely offered to the Elect and that which was offered to Cherazin and Bethsaida was onely sufficient to leave them inexcusable and not to convert them Thirdly the Iesuites plead for nature holding that God concurres generally onely with the second causes in giving them a naturall power to worke but not by mooving and applying them to their operations as the Carpenter applyeth his axe to cut Neither say they hath hee any influence in the action it selfe ascribing nothing to God but the conservation of the second causes and if hee worke with the second causes Becan tract de deo they make not man subordinate to God but as two causes working together as a weake and a strong man carrying a loade But we hold that God not onely concurres generally with the second causes but applyes and mooves the second cause to worke not as the second causes are co-ordinate with God but as subordinate so that when God works upon his Will he giveth not only a generall influence whereby he sustaines the Will but also he hath a particular influence into it neither is the will his fellow helper in the action but subordinate to him for in producing of the effect God likewise concurs particularly To conclude this point that the will of man separates not it selfe 1 Cor. 4.7 it is manifest thus if equall grace he offered to two and an inequall effect follow the one of them embracing grace and the other of them refusing one of these two absurdities must necessarily follow either that the grace of God was not an equall remedy for both because it cured them not both which is blasphemy or else that there was not a like corruption in both which is flat Pelagianisme If mans will make the separation then the Apostles question 1. Cor. 4.7 who hath separated thee is easily answered and man then should have wherein to boast Rom. 11.18 God is onely the effectuall cause of mans conversion Prop. There are three sorts of causes Illust First a Physicall cause Secondly Triplex causa Physica moralis miraculosa a morall cause Thirdly a miraculous cause A Physicall cause is that which really and truly produceth the effect and is called an effectuall cause in the Schooles A morall cause is improperly and metaphorically a cause because it produceth not properly an effect onely it proposeth arguments to induce or to perswade A miraculous cause is that which worketh above the course of nature God in mans conversion is not only the morall cause because morall perswasions suffice not to produce a supernaturall effect it onely proposeth arguments counsels and commands but cannot incline the heart directly When a Father holds up an apple to his child or when the master of the game sets up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reward to the runners hee doth nothing but allure or perswade them he makes them not able to runne Secondly God is not onely the morall cause of mans conversion for then hee should have no greater stroke in mans conversion than the Divell hath in perverting the children of disobedience to their destruction for the Devill in mans destruction onely inticeth allureth and seduceth but hee changeth not his Will and worketh onely per illicium inticing him onely to sinne but the man himselfe changeth not his will God doth not onely worke upon our wills by morall perswasions proposing rewards to us exhorting and commanding us but changeth and directly workes upon the will therefore the Apostle saith Philip. 2.13 Both the will and the deed are from him God is the Physicall cause of mans conversion Deus non tantum est causa moralis aut miraculosa conversionis humanae physica aut quasi physica or rather like a Physicall cause by drawing inclining and mooving the heart A man is put in the fetters one gets him out of the fetters by one of two meanes First he useth morall perswasions to him to come foorth then hee comes as a Physicall cause by breaking his bolts and taking him foorth if God did nothing in mans conversion but by morall perswasions then hee should never come out of the fetters for by nature he is like the deafe Adder that stoppeth his eare at the voyce of the enchanter Psa 58. God is not the miraculous cause of mans conversion because the conversion of man is not a miracle as we have showen before When God converts a man to grace first Prop. he opens the heart and then he enters the heart all this time being dead untill God awake it In order of causes God first he opens the heart Illust and then he enters but in order of time when he opens he enters The Iesuites make God when he enters the efficient cause of mans conversion Greg. de Valen. dis 8. g. 3. p. 4. and they make the heart when it opens the materiall or dispositive cause of mans conversion and one of them goeth about to cleare the matter by this comparison out of Dominicus a Soto thus Duplex causa efficicus dispositiva When the winde beates upon a window by entring in it opens the window and by opening the window it enters in in respect of the efficient cause it enters in by motion but in respect of the dispositive cause it first opens and then enters But his comparison is false for God must first open the heart and enter before ever the heart open and we receive grace so that the second act of God and our opening are simul tempore for when we receive he opens and when hee hath entred and opened wee receive although Gods opening goe before in order of causes yet in time it goeth with our receiving as the fish takes the hooke and the hooke the fish at the same time but in order of causes the hooke is presented first to the fish Bellarmine in his sixt Book of Free-will and Grace Chap. 15. summes up the co-working of the Grace of God with Free-will in man in these conclusions following Man hath a remote power before hee get grace
there may not bee a voyde place it preferres the good of the whole to the owne proper center so in the little world man the hand casts it selfe up to preserve the head So God being all in all to us we should hazard all for him Man in innocencie loved God onely for himselfe Prop. Some things wee love for themselves onely Illust 1 some things we love not for themselves Amor propter se propter aliud but for another end A sicke man loves a bitter potion not for it selfe but for another end which is his health Some things we love both for themselves and for another end as a man loves sweet wine for it selfe because it is pleasant to his taste then he understands also that it is good for his health here he loves it not onely for it selfe but for his healths sake But Adam in innocencie loved God onely for himselfe Quest Whether are we to love God more for the moe benefits he bestowes upon us or not Answ 2.2 q. 24. art 3. Thomas answers thus God is to be beloved although hee should give nothing but correct us as a good child loveth his father although he correct him but when it is faid we are to love God for his benefits for Super Iob. serm 3. notes not the finall cause here but the motive therefore Augustine faith well Non dilige ad praemium sedipse Deus sit praemium tuum love not for the rewards sake but let God bee thy reward it is a good thing for a man to thinke upon Gods benefits that he may bee stirred up by them to love God and love him onely for himselfe and for his benefits Moses and Paul so loved God that they cared not to bee eternally cursed rather than his glory should be blemished Exod. 32.33 Rom. 9.3 Object But when God promised Gen. 15.1 2. to be Abrahams great reward Abraham said What wilt thou give me seeing I goe childlesse then the father of the faithfull might seeme to love God for his benefits and not for himselfe Answ The Text should not be read thus I am thy exceeding great reward but thy reward shall be exceeding great as if the Lord should say unto him thou wast not inriched by the spoile of the Kings but I shall give thee a greater reward Abraham replies what reward is this thou canst give me seeing I goe childlesse Abraham had sowen righteousnesse and therefore should reape a faithfull reward Prov. 11.18 though he were not inriched by the King of Sodome Gen. 14.22 So that Abraham loved God onely for himselfe in the first place and he seekes a reward succession of children in the second place and by this his Faith is strengthened for he adheres to the promise of God Gen. 13.15.16 The first Adam loved not the creatures for themselves A collation betwixt the innocent and old Adam neither loved he God for another end but for himselfe neither loved he God for himselfe and for another end but onely for himselfe therefore the Church Cant. 1.4 is commended quia amat in rectitudinibus because she loveth God directly for himselfe But now men love the creatures onely for themselves and herein they are Epicures Some againe love God for the creatures and these are mercenaries but these who love God for himselfe these are his true children and herein Augustines saying is to be approved who saith fruimur Deo utimur alijs we enjoy that which wee love for it selfe but we use that which wee use to another end But the naturall man would enjoy the creatures and use God to another end Man in innocency loved God Coll. 2 judicio particulari hic et nunc above all things that is Duplex amor 1. judicis particulari 2 judicio universali he knew Iehova to bee the true God and so loved him But since the fall he loveth him above all things judicio universali for his wil oftentimes followeth not his judgment thē he loved himselfe for God but now he loveth all things for himselfe this inordinate love of a mans selfe breeds contempt of God but the ordinate love inspired by God teacheth us first to love God and then our selues 1. Ioh. 4.7 Let us love one another because love is of God where he sheweth us that the love of our neigbours must proceed from God therfore the love of our selves must begin also at God It is true Iohn saith 1 Ioh. 4.20 If we love not our brother whom we see how can we love God whom we see not not that the love of the regenerate begins first at our neighbour but this is the most sensible note Duplex amor a posteriori et a priori to know whether we love God or not this love is a posteriori as the other is a priori Object But it may seeme that a man in corrupt nature may love God better than himselfe because some heathen haue given their lives for their country and some for their friends Answ This corrupt love was but for themselves and for their owne vaine glory and in this they love them selues better than any other thing We are bound saith Saint Augustine Coll. 3 to love somethings supra nos secondly to love some thing quod nos sumus Lib. 1 de doct Christ cap. 5. Gradus amoris sunt 1. amare supra nos 2 quod nos sumus 3. juxta nos 4. infra nos thirdly to love some things juxta nos fourthly to love some things infra nos Man in his first estate loved God above himselfe in the second roome his owne Soule in the third place his neighbours soule and last his owne Body He was first bound to love himselfe then his neighbour his own soule before his neighbours soule his owne body before his neighbours body for this is the rule under the Law Thou shalt love thy neighbour as thy selfe Math. 22.39 The rule must bee before the thing ruled It is not said Luk. 3.12 he that hath a coate let him giue it to him who wants a coate but he who hath two coates let him give one to him who wants a coate but under the Gospell the rule of our love must be as Christ loved us so we must love our neighbours Ioh. 13.4 But man since the fall hath inverted this order mightily he loves his owne body better than his neighbours soule than his owne soule yea better than God and oftentimes his hogges better than his owne soule yea than God himselfe as the Gergesites did Math. 8.34 Quest Alexander Hales moves the question whether the Angels proceed thus in their manner of love if God be he who is above them whom they are bound to love above themselves and in the second roome themselves juxta se other Angels what place must the soule of man come into in their consideration whether juxta or infra and what must be the estimation of the body of man in their love Hee
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
condition that yee will streight see unlesse the light come in which is the cause why wee see but when the understanding showeth the light to the will it is not as condition but a cause why the will chuseth this thing and not that as the light makes the coloures actually visible which were but potentially visible before the light did shine Answ Conditio duplex causalis conditionalis There is a twofold condition First when the condition includes a cause as if a man breath hee hath lungs here the condition of breathing is his lungs which is also the cause of his breathing Secondly there is condition which is onely a condition and includeth no cause in it as the opening of the window is the condition without which we cannot see if the window be not opened the light cannot come in and yet the opening of the window is not the cause of the light for the cause is in the light it seife why the object is visible Againe the light shining upon the object is not the cause of our seeing the object for the cause is the eye and the light is the condition without which we cannot see the object So the understanding is onely but a condition to the will and not a cause why it chuseth freely because the freedome of the will is onely in it selfe embracing the object freely without any externall cause mooving it The will of God neither turnes nor returnes A collation betweene the will of the Angels God and man it is like the pole which stands immoveably in the firmament the will of the Angell turnes but returnes not it is like the winde which being setled in one ayrth stands still there but the will of man both turnes and returnes Coll. 2 it is like the winde sometimes in this ayrth and sometimes in that In the Angels there was primum instans Betwixt the will of the Angels in nocent second old and renewed Adam secundum instans the Angels in primo instanti were incompletè liberi they were then but viatores for although they did at the first onely actually chuse good in the first moment of their creation yet they were not confirmed in good Iob 4.18 Duplex instans angelorum primus secundus he found not constancy in his Angels but in the second instant the good Angels were completè liberi and confirmed in good as the bad Angels were setled in evill the good Angels confirmed in good were comprehensores but not viatores and the bad were confirmed onely in evill and are continually viatores So the first Adam was incompletè liber and viator and therefore might chuse either good or evill so the renewed Adam is incompletè liber viator because naturally he chuseth evill and by grace he may chuse good but the second Adam Iesus Christ being both comprehensor and viator is completè liber and cannot chuse evill the old Adam is viator onely and chuseth onely evill When the Divels and wicked men are said to be determinate to evill it is not so to be understood that they are determinate to one sort of evill onely for they may goe from one sort of evill to another as the Divell inticed the Iewes to kill Christ and yet he inticed Peter to disswade Christ from going to Ierusalem that he might be saved and yet they are stil determinate to evil An Angell differeth from the Soule of Man foure wayes First naturally Coll. 3 Betwixt the Angels and Man Quatuor modis differt angelus ab homine 1. naturaliter 2. logice 3. metaphysice 4. theologice for the Soule doth animate the Body but an Angell animates not a Body Secondly they differ in their definition for the Soule is a reasonable creature but an Angell is an intellectuall creature Thirdly the Soule may be moved by the inferior faculties but the Angell is onely mooved by God Fourthly the Soule makes choice either of good or evill but an Angell of good onely or of evill onely Willingnesse is the most absolute perfection of the will and therefore when the Saints ayme at this Conseq it is noted as one of the highest degrees of perfection in this life to be willing to doe good Psal 110. My people are a willing people The liberty of the will is twofold Duplex libertas volunta â—is contrarietatis contradictionis the liberty of contrariety and the liberty of contradiction Man had liberty of contrariety before his fall to chuse good or evill and liberty of contradiction to doe or not to doe these two sorts of liberties are not the perfectest estate of the will for when it hath power to chuse or not to chuse it imports a weakenesse in it but when it is determinate to the good then it is fully satisfied this is reserved for Man in glory The Apostle Rom. 6.18 used this word liberty more improperly when hee saith free from Iustice and servant to sinne when hee calleth this freedome it is most improperly freedome for if the Sonne make us free then wee are free Ioh. 8.36 so wee say to serve God this service is not properly service but freedome The essentiall property of the will The second property of the will is freedome that it cannot be compelled by no externall agent in the free chusing although in the externall action thereof it may be forced God worketh diversly upon the will sometimes hee changeth the will and converts it as when hee changed and converted the will of Saul and made him an Apostle Secondly sometimes he changeth the will but converts it not as when Esau came against his brother Iacob hee changed his will and made him fall upon his necke and weepe Gen. 33.4 But yet converted him not so when Alexander the great came against Ierusalem minding to destroy it the Lord changed his minde and made him courteous to the Iewes by granting them sundry priviledges and bestowing gifts upon them here his minde was changed but not converted Thirdly sometimes God neither changeth nor converts the will but restraineth it as the will of Laban when hee came against Iacob Gen. 31.24 and Attila when he came against Rome Fourthly sometimes God neither changeth nor converteth nor restraines the will but he over-rules it as he did the will of the Iewes who crucified Christ all these wayes God workes upon the will but he never compels it Although the will cannot be compelled in actu elicito in the owne free choyce yet in actu imperato Duplex actus e icitus imperatus in the commanding act it may be compelled as when they drew the Martyrs against their will before their idols putting frankincence in their hands to burne it before them So Ioh. 21. Christ saith to Peter they shall draw thee whether thou would'st not As the will in the commanding act may be compelled Prop. so the will in the free chusing act may be necessitate Illust There is a threefold