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
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
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
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
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
although it be long ere it burne Thirdly there is in a patient a passive or obedientiall power or that which they cal potentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or susceptiva as when the potter makes a vessell of clay Fourthly there is a meere passive power as a stone hath no aptnes to bee made a living creature Man before his conversion is not like powder which had a neere power to take fire he is not like greene wood which hath a remote power to take fire he is not like the stone that is meere passive but he is like the clay in the potters hand that is passive and capable to bee formed according to the will of the potter and in this fense is that of Augustine to be understood Velle credere est gratiae sed posse credere est naturae to be willing to beleeve is of grace but to be able to beleeve is of nature which Cajetan expounds wel posse credere is meant of the potential or obediential power God hath three sorts of workes which hee workes in our justification First Jllust 2 Tria genera operam Deus operatur in nostra justificatione such workes as are onely proper to God as to stand at the doore and knocke Revel 3. â—0 to open the heart and to inspire c. In which our will giveth neither concourse nor co-operation therefore in these we are onely passive and the will is actived not being as yet active it selfe Non habet activum concur sum hic sed solum modo recipit the will hath no active concourse unto grace here it hath onely an aptnesse to receive faith being wrought in it Secondly the begetting of new qualities in the habite as Faith Hope and Charity for to the bringing forth of such excellent qualities nature can doe nothing Man here also is passive as the ayre when it is illuminate by the light Thirdly such workes in the act as to beleeve repent c. which God workes not in us without us unto which purpose is applied that of Paul 1 Cor. 15. The grace of God with me and that of Augustine cooperando perficit quod operando incepit so the will of man by this concurring grace is made pedissequa and a subordinate agent unto grace grace being comes and dux August Epist 406. and the will being pedissequa sed non praevia attending grace but no wayes going before Prop. In the point of Mans conversion the will being moved afterwards moves it selfe Illust This action of the will is first from grace and secondly from the will it selfe in both these acts God concurres as the first agent and the will as the secondary In the state of corruption the Will is the true efficient cause of sinne in the estate of justification the will is truely indued with grace but in both these estates the Will is a true efficient but differently for in the sinfull estate the will is the principall efficient but in the estate of grace it is subordinate to the grace of God and not collaterall the holy Ghost quickning it and reviving it to worke and so by the grace of God wee are that we are 1 Cor. 15.10 Quest Whether is the conversion of man with his Will or against his Will Answ Voluntas confideratur ut est natura quaedam ut est principium suarum actionum The Will is considered two wayes First Vt est natura quaedam as it is a creature ready to obey God who rules the universe Secondly Vtest principium suarum actionum whereby it freely wills or nils in the first sence it is not against the will that it is converted in the second sence as it is corrupted willing sinne freely before sinne be expelled it is against the Will The water hath the proper inclination to goe downeward to the center yet when it ascends upward and keepes another course ne detur vacuum lest there should be any emptinesse in nature it runnes a course contrary to the own proper inclination so when the will obeyeth God in the first act of mans conversion it is not against the Will if ye respect the will as it followeth the direction of God but if yee respect the will as it is corrupt and sinfull it is against the will to obey God Quest Thom. cont gentil de miraculis Whether is the conversion of man a miracle or not Answ Dua conditiones requiruntur ut aliquid fit miraculum 1 â—e causa fit occulta 2. ut sit in re unde aliter videatur debere evenire We cannot call it a miracle for there are two conditions required in a miracle First that the cause which produceth the effect be altogether unknowne to any creature for if it be knowne to some and not to others it is not a miracle the eclipse of the Sunne seemes to the country man a miracle yet a Mathematician knoweth the reason of it therefore it is not a miracle The second condition required in a maracle is that it be wrought in a thing which had an inclination to the contrary effect as when God raiseth the dead by his power this is a miracle because it is not according to the nature of the dead that ever they should rise againe So when Christ cured the blind this was a miracle for nature would never make a blinde man to see so when Christ cured Peters mother in law of a feaver on a sudden this was a miracle for nature could not doe this in an instant If any of these two former conditions be lackeing it is not a Miracle Therefore in the defect of the second condition the creation of the world is not a miracle because such a great effect is proper to the nature of so glorious a cause but if Man or Angel could create it were a miracle for it is contrary to their finite nature to produce such an infinite effect So the creation of the Soule is not a miracle because God worketh ordinarily here nature preparing the body then God infuseth the Soule But if God should create a Soule without this preparation of nature this should bee a miracle in respect of the second condition as when he created Eve without the helpe of Adam and Christs manhood in the wombe of the Virgin Creatio est opus magnum sed non miraculum without the Virgine So the conversion of Man is not a miracle because the reasonable Soule was once created to the Image of God and is againe capable of the grace of God When wee heate cold water by fire although it be contrary to the inclination of the forme of the water to bee hote yet it may receive heate and when it receives heate it is not a miracle But improperly the conversion of Man may be said to bee a miracle in respect of the first condition required in a miracle because it is done by God who is an unknowne cause to us and although it bee not
had tyed a stone to her legge and as the bird mounted up the stone drew her downe againe which moved Anselme to weepe lamenting how men indeavoured to flee up to heaven and yet are still borne downe to the earth by sinne Mens passions now are like contrary winds or tides covetous man that is given to adultery is drawne by two wilde horses contrary-wayes for his covetousnesse bids him hold in but his adultery bids him spend Secondly now our affections are instable like the winds changing from this coast to that like Amnon who now hated Thamar more than ever hee loved her before Thirdly now the affections importunate us for sometimes they lie sicke as Ahab did if they get not Naboths Vineyard 1 King 21. or like Rachel who cried to Iacob Give mee children or else I die Gen. 30. or like the horseleech which hath two daughters that cry continually Give give Prov. 30.15 The regenerate man A collation betwixt the old and renewed Adam is renewed in all his passions as we may see in Davids love Psal 119 97. How doe I love thy law In his hatred I hate thy enemies with a perfect hatred Psal 130.22 In his desire mine eyes are dimme for waiting how doe I long for thy salvation Psal 35.9 In his feare his judgements are terrible I tremble and quake Psal 119.120 In his delight thy testimonies are my delight Psal 119.16 I rejoyce more in them then in a rich spoile Psal 119.192 In his sorrow mine eyes gush out with rivers of water Psal 119.136 But the unregenerate are renewed in none of these passions The affections of man since the fall are fearefull tormenters of him Prop. It is a greater iudgement to be given over to them Illust than when the people were given up to be slaine by Lyons 2. King 17.25 and it may seeme a greater judgement to be given over to these passions than to bee excommunicate and given over to Sathan for sundry that have been excommunicate haue beene reclaimed and called backe againe 1. Cor. 5. but very few of these who are given over to these passions are reclaimed It is a mercy of God when a man fals Conseq that God hath not given him over to his finfull appetite wholly but haue some seed of grace working within him which restraines him that heworke not sin with greedinesse and makes him long to bee at his first estate againe as wee see in that incestuous Corinthian 1. Cor. 5. when he had committed that beastly sinne in lying with his fathers wife yet the Spirit that was lurking within him stirred him up to repentance and made him to long to be at his first estate of grace againe There is a notable apologue serving for this purpose when Vlysses in his travailes had left his men with Circe that Witch she changed them all into divers sorts of beasts as into dogges swine Lyons Tigers Elephants Vlysses when he returned complained that Circe had done him wrong in turning his men into beasts Circe replied that the benefite of speech was left unto them all and so hee might demand of them whether they would be changed into men againe Hee began first with the Hogge and demanded of him whether he would be a Man againe or not he answered that he was more contented with that sort of life then he was before for when he was a man he was troubled with a thousand cares and one griefe came continually after another but now he had care for to fill the belly and to lye downe in the dunghill and sleepe and so hee demanded of all the rest about but all of them refused to turne men againe untill he came to the Elephant who in his first estate had beene a Philosopher he demanded of him whether or not he would be a man againe he answered that he would with all his heart because he knew what was the difference betwixt a brutish and a reasonable life The application of the apologue is this These beastly creatures given over to their sensuall appetites transformed and changed by Sathan into beasts in their hearts they desire never to returne to a better estate but to live still in their swinish pleasures and to follow their sensuall appetites But these who have the Spirit of Grace in them and are fallen into some haynous sin having tasted of both the estates like the Elephant they desire to be backe at their first estate againe Divinitie and morall Philosophy differ farre in shewing Man his sinfull passions Theologia moralis Philosophia differunt the moralists shew nothing but the out-side of these sinfull passions they leave them without like painted Sepulchers but within full of rottennesse and dead mens bones Math. 23.27 They hold up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a counterfeit glasse which maketh her finfull passions looke a great deale better than they are This counterfeit cure of the moralists curing the passions is not unfitly compared to a Barber for a Barber doth nothing to a Man but trimmes him washes him and shaves him he goeth not like a skilfull Physitian to finde out the cause of his disease but onely outwardly layes a playster to the sore and the passions mendaciter subijciunt se tantùm rationi they neither shew the beginning progresse nor remnant of their sinne But Divinitie sheweth this first as in a cleare glasse the ground of all our sinnefull passions First it lets us see in the bottome originall sinne the fountaine of all the rest which the moralist knoweth not Secondly it lets us see the first motions of the heart which are without consent to be sin and as in a cleare sun-shine wee see atomos the little motes which are the least thing that the eye of man can perceive So the Law of God lets us see the first motions arysing from originall sinne to be finne before God Thirdly Divinitie lets us see that unadvised anger is a sinne before God Fourthly it lets us see that Hee who cals his brother raca is to be punished by the Councell Mat. 5.22 Fiftly it lets us see what a sinne the fact it selfe is Sixtly it lets us see that when the revenge is pardoned yet remaine some dregges behind that we remember not therefore the Law saith Levit. 19.18 Yee shall neither revenge nor remember This the moralist cannot doe CHAP. III. How the passions are cured by the morall vertues THe morall Philosophers cure the Passions by morall vertues onely Prop. Illust There are eleven morall vertues that cure these passions which vertues attend them as Paedagogues waite upon their pupilles and they fing unto them as nurses do to their babes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast not burst not forth These passions have their beginning in the appetite and end in reason but the vertues have their beginning in reason and end in the sensitive appetite therefore they may fitly rule the passions The eleven vertues are Liberality Temperance Magnificence Magnanimity modesty Fortitude Iustice meeknes
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