then upon mans owne wickednesse saith the same Father Aug. de Gen. ad lit c. 17. Who in another place to wit in his Commentarie on the Psalmes sheweth that the Converts of S. Paul Act. 19. had been Astrologers and therefore the books which they burned were of Astrologie But is not Astrologie repugnant to Divinity and impious when it robs God of his honour which it doth by undertaking to foretell future contingencies and such secrets as are onely knowne to God this being his true property alone By this Esay ch 41. distinguisheth him from false gods Declare what will come to passe and wee shall know you to be gods And hee mockes these Diviners ch 47. and so doth Ieremy ch 10. and Solomon Eccles. chap. 8. and 10. sheweth â—he knowledge of future things to be hid â—rom man of which the Poet was not igâ—orant when he saith Nescia mens hominum fati sortisque futurae â—herefore both the Astrologer and he that consults with him dishonours God in a high nature by giving credit to or having commerce with those excommunicate and apostate Angels and so endanger their owne soules Is it because there is no God in Israel that you consult with the god of Ekron Now that Astrologers have commerce with evill spirits besides the testimony of Austin de civit Dei lib. 5. cap. 7. and lib. 2. de Gen. ad lit c. 17. and other ancient Fathers the proofes of divers witnesses and their owne confessions upon examination doe make it apparent Not to speake of their flagitious lives and their impious and atheisticall Tenents for this cause Astrologers are condemned by Councels and Decrees of the Church Conc. Bracar 1. c. 9. in Tolet. 1. sec. part decret c. 26. 6. The Angels in the very instant of their creation actually knew all that they were capable of knowing and are acquainted with all free thoughts past present and to come They knew not so much then as they doe now because now they have the experimentall knowledge of almost six thousand yeares and many things revealed to them since their creation Secondly they know not our free thoughts even because they are free and variable at our pleasure not at theirs it 's onely Gods property to know the heart yet some thing they may know by outward signes or by revelation Thirdly they know not things future for first they know not the day of Judgement secondly they know not future contingentcies thirdly they know not infallibly naturall effects that are to come though they know their causes because all naturall causes are subordinate to God who when hee pleaseth can stay their operations What Angel could fore-know if God did not reveale it that the Sun should stand at the prayer of Iosua that the fire should not burne the three Children or the Lions devoure Daniel Fourthly as they know â—ot future contingencies because they â—ave not certaine and determinate causes â—o they know not mans resolutions which depend upon his will because the will is onely subject to God as being the principall object and end of it and he onely can â—encline it as hee pleaseth therefore as Esay of the Gentile Idols so say I of Angels Let us know what is to come to wit infallibly of your selves and all and wee shall know that you are gods 7. Sir Kenelme sayes he hath proved sufficiently light to be a solid substance and body These proofes I have not seen therefore I can say nothing to them but this I know that if light be a body when the aire is illuminated two bodies must be in one place and there must be penetration Secondly the motion of a body must be in an instant from the one end of the world to the other both which are impossible Thirdly what becomes of this body when the Sun goeth downe Doth it putrefie or corrupt or vanish to nothing all these are absurd Or doth it follow the body of the Sun then when the light is contracted into a lesser space it must be the greater but wee find no such thing And if light be a body it must be every day generated and corrupted why should not darknesse be a body too But of this subject I have spoken else where therefore I will say no more till I see Sir Kenelme's proofes 8. The soule hath a strange kind of neere dependance of the body which is as it were Gods instrument to create it by This phrase I understand not I have already proved that the soule hath no dependance on the bodie neither in its creation essence or operation it hath no other dependance on the bodie but as it is the forme thereof to animate and informe it So you may say the Sun depends upon the earth to warme and illuminate it The body is the soules instrument by which it produceth those actions which are called organicall onely but that God used the body as it were an instrument to create the soule by is a new phrase unheard of hitherto in Divinitie God immediately createth and infuseth the soule into the body hee used no other â—â—strument in the workes of creation but â—â—xit mandavit 9. Sir Kenelme thinkes that terrene â—ules appeare oftnest in Cemeteries because â—â—ey linger perpetually after that life which â—â—ited them to their bodies their deare conâ—â—rts I know not one soule more terrene â—â—en another in its essence though one â—â—ule may be more affected to earthly â—â—ings then another Secondly that life â—hich united the soule to the body is not â—ost to the soule because it still remaines in 〈◊〉 as light remaines still in the Sun when â—ur Horison is deprived of it Thirdly if â—â—ules after death appear it must be either 〈◊〉 their owne or in other bodies for else â—hey must be invisible if in their own then â—hey must passe through the grave and enâ—er into their cold and inorganicall bodies â—nd adde more strength to them then ever â—hey had to get out from under such a â—â—ad of earth and rubbish if in other â—odies then the end of its creation is overâ—hrowne for it was made to informe its â—wne bodie to which onely it hath relaâ—ion and to no other and so we must acknowledge a Pythagoricall transanimatioâ— Fourthly such apparitions are delutions oâ— Sathan and Monkish tricks to confirme superstition 10. Soules he sayes goe out of their bodieâ— with affections to those objects they leave behinâ— them Affections saith Aristotle are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that unreasonable part of the soulâ— or rather of the whole compositum for thâ— soule hath no parts and though whilst iâ— the body it receiveth by meanes of its immediate union with the spirits some impressions which we call affections yet being separated is free from such and carrieâ— nothing with it but the reasonableand inorganicall faculties of the Intellect and Will And to speak properly affections are motions of the heart stirred up by the knowledge and apprehension of
Medicus Medicatus OR THE PHYSICIANS RELIGION CURED BY A LENITIVE OR GENTLE POTION With some ANIMADVERSIONS upon Sir Kenelme Digbie's OBSERVATIONS on Religio Medici By ALEXANDER ROSS LONDON Printed by Iames Young and are to be sold by Charles Green at the Signe of the Gun in Ivie-lane Anno Dom. 1645. TO MY VVORTHY AND EVER HONOURED FRIEND Mr. EDWARD BENLOWES ESQUIRE SIR TO satisfie your desire I have endeavoured so farre as the shortnesse of time the distractions of my mind and the want of Bookes would give mee leave in this place of exile to open the mysteries of this Treatise so much cried up by those whose eyes pierce no deeper then the superficies and their judgements then the out-sides of things Expect not here from mee Rhetoricall flourishes I study matter not words Good wine needs no bush Truth is so amiable of her selfe that shee cares not for curious dressing Where is most painting there is least beauty The Gentleman who at last acknowledgeth himselfe to be the Authour of this Booke tells us that many things in it are not to be called unto the rigid test of reason being delivered Rhetorically but as I suspect that friendship which is set out in too many Verball Complements so doe I that Religion which is trimmed up with too many Tropicall pigments and Rhetoricall dresses If the gold be pure why feares it the Touch-stone The Physician will trie the Apothecaries drugges ere hee make use of them for his Patients bodie and shall wee not trie the ingredients of that Religion which is accounted the physick of our soules I have no leasure nor mind here to expatiate my selfe a sparkle of the publike flame hath taken hold on my estate my avocations are divers my Bookes farre from mee and I am here Omnibus exhaustus pene casibus omnium egenus Therefore accept these sudden and extemporary Animadversions so earnestly desired by you as a testimony of his service and love to you who will alwaies be found Your servant to command Dum res aetas Sororum Fila trium patiuntur atra A. R. The Contents of the chiefe things briefly handled here in this Booke are these 1 IF the Papists and we are of one faith 2. If it be lawfull to joyne with them in prayers in their Churches 3. If Crosses and Crucifixes are fit meanes to excite devotion 4. If it be fit to weep at a Procession 5. If we owe the Pope good language 6. If we may dispute of Religion 7. If the Church at all times is to be followed 8. Of the soules immortality 9. Of Origen's opinion concerning the damned 10. Of prayer for the dead 11. Of seeing Christ corporally 12. If the soule can be called mans Angell or Gods body 13. Of Gods wisedome and knowledge 14. How Nature is to be defined 15. If Monsters are beautifull 16. If one may pray before a game at Tables 17. Of judiciall Astrologie 18. Of the brasen Serpent 19. Of Eliah's miracle of fire Of the sire of Sodome Of Manna 20. If there be Atheists 21. If man hath a right side 22. How America was peopled 23. If Methusalem was longest lived 24. If Judas hanged himselfe Of Babels Tower Of Peters Angell 25. If miracles be ceased 26. If we may say that God cannot doe some things 27. If he denieth Spirits who denieth Witches 28. If the Angels know our thoughts 29. If the light be a spirituall substance or may be an Angell 30. If the Heavens bee an immateriall world 31. If Gods presence be the habitation of Angels 32. How they are ministring spirits to us 33. If creation bee founded on contrarieties 34. If the soule be ex traduce 35. Of Monsters 36. If the body be the soules instrument 37. If the seat of Reason can be found in the braine 38. If there be in death any thing that may daunt us 39. If the soule sleeps in the body after death 40. If there shall be any judiciall proceeding in the last day 41. If there shall be any signes of Christs coming 42. If Antichrist be yet knowne 43. If the naturall forme of a plant lost can be recovered 44. If beyond the tenth Sphere there is a place of blisse 45. Of Hell-fire and how it workes on the soule 46. Of the locall place of Hell 47. The soules of worthy Heathens where 48. Of the Châ—rches in Asia and Africa 49. If wee can bee confident of our salvation The CONTENTS of the second Part. 1 OF Physiognomie and Palmestry 2. If friends should be loved before parents 3. If one should love his friend as hee doth his God 4. If originall sin is not washed away in baptisme 5. Of Pride 6. If we should sue after knowledge 7. If the act of coition be foolish 8. Evill company to be avoided 9. If the soule was before the elements The CONTENTS of the ANIMADVERSIONS 1 IF the condition of the soule cannot bee changed without changing the essence 2. How the light is actus perspicui 3. If the first matter hath an actuall existence 4. If matter forme essence c. be but notions 5. Iudiciall Astrologie impious and repugnant to Divinity 6. If the Angels know all at their creation 7. If the light be a solid substance 8. If the soule depends on the body 9. If terrene soules appeare after death 10. Departed soules carry not with them affections to the objects left behind 11. If slaine bodies bleed at the sight of the murtherer 12. How God is the cause of annihilation and how the creature is capable of it 13. If our dust and ashes shall be all gatheâ—ed together in the last day 14. If the same identicall bodies shall rise â—gaine 15. If the forme or the matter gives nuâ—ericall individuation 16. If the matter without forme hath actuâ—ll being 17. If identity belong to the matter 18. If the body of a childe and of a man be â—he same 19. Of some Similies by which identicall â—esurrection seems to be weakned 20. If grace be a quality and how wee are â—ustified by grace I Have perused these Animadverâ—â—ons entitled Medicus Medicatus anâ— those likewise of Sir Kenelme Digbieâ— themselves also animadverted on bâ— the same Authour and finding then learned sound and solid I alloâ— them to bee printed and published that many others may receive thâ— same satisfaction content and delight in reading of them which professe my selfe to have enjoyed iâ— their perusall Iohn Downameâ— Medicus Medicatus THough the Authour desires that his Rhetorick may not be brought to the test of reason yet we must be bold to let him know that our reason is not given to us in vaine shall we suffer our selves to be wilfully blind-folded shall we shut our eyes that wee may not see the traps and snares â—aid in our waies he would have us sleep securely that the envious man may sowe tares among the good corne latet anguis in herba all is not gold that glisters it were strange stupidity in
with which you say you are not terrified but though you know nothing by your selfe yet are you not thereby justified The heart of man is deceitfull above all things And though your heart cleares you God is greater then your heart The salt-sea can never lose its saltnesse the Blackmoore cannot change his skin nor the Leopard his spots Againe wee must not think that in baptisme sin is washed away by vertue of the water What water can cleanse the soule but that which flowed from our Saviours pierced heart God in Christ hath done away our sins the baptism of his bloud hath purged us from all sinne which is sealed unto us by the baptisme of his Spirit and represented by the baptism of water You thank God you have escaped pride the mortall enemy to charity So did the Pharisee thank God that hee was no extortioner yet hee went home unjustified Pride is a more subtle sin then you conceive it thrusts it selfe upon our best actions as praying fasting almes-giving As Saul amongst the Prophets and Sathan amongst the sons of God so pride intrudes it selfe amongst our best workes And have you not pride in thinking you have no pride Bernard makes twelve degrees of pride of which bragging is one And Gregory tells us that ex summis virtutibus saepe intumescimus even accidentally goodnesse ocassioneth pride which like the scales that fell from Sauls eyes hinders the sight of our selves till they be removed Nulla alia pestis plura ingenia abrupit quà m confidentia astimatio sui 'T is vanity you thinke to waste our dayes in the pursuit of knowledge which if we attend a little longer we shall enjoy by infusion which wee endeavour here by labour and inquisition better is a modest ignorance then uncertaine knowledge Would you bring in againe ignorance the supposed mother of Devotion but indeed the true mother of Confusion I cannot be of your mind you will not have us trouble our selves with â—nowledge here because wee shall have it â—ereafter But I will so much the rather â—abour for knowledge here because I shall â—ave it hereafter For the Saints beatitude â—hall for the most part consist in knowledge â—herefore I desire to be initiated and to have a taste of that happiâ—esse here that I may be the more in love with it Shall the Israelites refuse to taste and look upon the grapes which the Spies brought from Canaan because they were to enjoy all the Vineyards there By the knowledge of the creature we come to know the Creatour and by the effects we know the supreme cause whom to know in Christ is life eternall For want of knowledge the people perish it were madnesse in mee not to make use of a candle in the darke because when the Sun is up hee will bring a greater light with him By kowledge we come neere to the Angelicall nature who are from their great knowledge called Daemones and Intelligentiae Shall I not strive to know God at all because I cannot know him here perfectly God hath made nothing in vaine but in vaine had hee given to man a desire of knowledge for Omnes homines naturâ scire desiderant In vaine had hee given to him understanding apprehension judgement if hee were not to exercise them in the search of knowledge which though it be uncertaine here in some things vel ex parte cogniti vel ex parte cognoscentis yet all knowledge is not uncertaine The Christians by their knowledge in Philosophy and other humane studies did more hurt to Gentilisme then all the opposition and strength of men could doe which Iulian the Apostate knew well when he caused to shut up all Schooles of learning purposely to blind-fold men that they might noâ— discerne truth from errour And though modest ignorance is better then uncertaine knowledge yet you will not hence inferre that ignorance is better then knowledge except you will conclude that blindnesse is better then sight because blind Democritus was to be preferred to a quick-sighted Kite The perpetuating of the world by coition you call the foolishest act of a wise man and an unworthy piece of folly You let your pen â—â—n too much at randome the way which Wisdome it selfe hath appointed to multiâ—ly mankind and propagate the Church â—annot be foolish if it be in your esteem â—emember that the foolishnesse of God is â—iser then the wisdome of man for as â—reat folly as you think coition to be withâ—ut it you could not have been and sureâ—y there had been no other way in Paraâ—ise to propagate man but this foolâ—sh â—ay There is nothing foolish but what â—s sinfull but that cannot be sinfull which God hath appointed There is sometime foolishnesse in the circumstances but not â—n the act it selfe then the which nothing â—s more naturall As it is not folly to eate drinke and sleep for the preservation of the individuum neither is coition folly by which we preserve the species and immortalize our kind You feare the corruption within you not the contagion of commerce without you You must feare both and shun both Our corruption within is often irritated by outward commerce perhaps our inward tinder would lye dead if it were not incensed by the sparkles of commerce without 〈◊〉 that handleth pitch shall be defiled ' tiâ— dangerous to converse with leprous anâ— plaguie people The Israelites are forbiâ— commerce with the Canaanites and we arâ— commanded to depâ—rt out of Babel lest we be partakers of her sins Grex totus in agris Unius scabie cadit porrigine porci Uvaque conspecta livorem ducit ab uva If you were like the Sun you might freely commerce with all for hee shines upon infected places without infection which you cannot doe and therefore to use your owne phrase your conversation must not be like the Suns with all men except it be in causing your light to shine before them There is something you say within us that was before the elements That something must be the soule which though Plato and Origen thought was before the body yet we know the contrary for God first made the body and then inspired it with a soule To give existence to the soule before the body can stand neither with the perfection of Gods workes in the creation nor â—ith the dignity and quality of the soule â—ot with the first for all that God made â—as perfect but the soule without the â—ody had been an imperfect piece seeing was made to be a part of man Not with â—â—e second for the soule being the forme 〈◊〉 was not to exist without its matter the â—ody nor was it â—it that so noble a guest â—â—ould be brought into the world before a â—onvenient lodging was fitted for her T is true that the soule can and doth subâ—â—st without the body after death but then is necessitated because the body failes it â—nd the house becomes inhabitable and it 〈◊〉 a part
the object gooâ— or bad the one by prosecution the otheâ— by avoiding so that where the heart iâ— not nor the externall senses to conveigâ— the object to the phantasie nor the animalâ— spirits to carry the species of the object from the phantasie to the heart there caâ— be no affection but such is the estate of â—he soule separated it hath no commerce 〈◊〉 all with the body or bodily affections â—nd of this the Poets were not ignorant â—hen they made the departed soules to â—rink Securos latices longa oblivia â—f the river Lethe which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wished for goddesse by â—hose that are in misery 11. He thinkes that when the slaine body â—uddenly bleedeth at the approach of the murâ—erer that this motion of the bloud is caused by â—he soule But this cannot be for the soule when it is in the body cannot make it â—leed when it would if it could we should â—ot need Chirurgions to phlebotomise and â—carifie us much lesse then can it being seâ—arated from the body Secondly in a â—old body the bloud is congealed how â—hall it grow fluid againe without heat or how hot without the animall and vitall spirits and how can they worke without the soule and how can this operate without union to the body If then any such â—leeding be as I beleeve that sometimes â—here hath been and may be so againe I thinke it the effect rather of a miracle tâ— manifest the murtherer then any naturalâ— cause for I have read that a mans armeâ— which was kept two years did at the sighâ— of the murtherer drop with bloud which could not be naturally seeing it could noâ— but be withered and dry after so long time yet I deny not but before the body be cold or the spirits quite gone it may bleed some impressions of revenge and anger being left in the spirits remaining which may move the bloud but the safest way is to attribute such motions of the bloud to the prayers of these soules under the Altar saying Quousque Domine 12. No annihilation can proceed from God it is more impossible that not-being should flow from him then that cold should flow immediately from fire 'T is true that God is not an efficient cause of annihilation for of a non-entity there can be no cause yet we may safely say that hee is the deficient cause for as the creatures had both their creation and have still their conservation by the influx of Gods Almighty power who as the Apostle saith sustaines all things by the word of his power so if he should suspend or withdraw this influx all things must returne to nothing as they were made of nothing There is then in the creature both a passive possibilitie of annihilation and in God an active possibilitie to withdraw his assistance and why should we be afraid to affirm such a power in God Before the world was made there was annihilation and yet God was still the same both before and since without any alteration in him So if the world were annihilated God should lose nothing being in himselfe all things Againe as God suspended his worke of creation the seventh day without any diminution of his power and goodnesse so hee may suspend if hee please the work of conservation which is a continuated production Besides as God created not the world by necessity of his nature but by his free will so by that same freedome of will hee sustaines what hee hath created and not by any necessity and therefore not only corruptible bodies but even spirits and angels have in them a possibility of annihilation if God should withdraw from them his conservative influence Ieremy was not ignorant of his owne and his peoples annihilation if God should correct them in fury Ierem. 10. But though there be a possibility in the creatures if God withdraw his power of annihilation yet wee must not think that this possibility in them flowes from the principles of their owne nature for in materiall substances there is no such possibility seeing the matter is eternall and much lesse can it be in immateriall substances in which there is neither physicall composition nor contrariety As the Sun then is the cause of darknesse and the Pilot the cause of shipwrack the one by withdrawing his light the oâ—her by denying his assistance so may God be the cause of annihilation by suspending or subtracting his influence 13. He thinkes it is a grosse conception to think that every atome of the body or every graine of ashes of the cadaver burned and scattered by the wind should be raked together and made up anew into the same body it was But this is no grosse conceit if he consider the power of the Almighty who can with as great facility re-unite these dispersed atomes as he could at first create them utpote idoneus est reficere qui fecit The Gentiles objected the same unto the Christians as a grosse conceit of theirs as Cyril sheweth to whom Tertullian returnes this answer That it is as easie to collect the dispersed ashes of thy body as to make them of nothing Ubicunque resolutus fueris quaecunque te materia destruxerit hauserit aboleverit in nihil prodegerit reddet te ejus est nihilum ipsum cujus est totum 14. But Sir Kenelme in his subsequent discourse to salve this grosse conception as hee calls it of collecting the dispersed ashes of the burned body tells us that the same body shall rise that fell but it shall be the same in forme onely not in matter which he proves by some reasons First that it is the forme not the matter that gives numericall individuation to the body Secondly that the matter without forme hath no actuall being Thirdly that identity belongeth not to the matter by it selfe Fourthly that the body of a man is not the same it was when it was the body of a childe Fifthly he illustrates this by some Similies As that a ship is still the same though it be all new timbered The Thames is still the same river though the water is not the same this day that flowed heretofore That a glasse full of water taken out of the sea is distinguished from the rest of the water but being returned backe againe becomes the same with the other stocke and the glasse being againe filled with the sea-water though not out of the same place yet it is the same glasse full of water that it was before That if the soule of a newly dead man should be united to another body taken from some hill in America this body is the same identicall body hee lived with before his death This is the summe of Sir Kenelm's Philosophy and Divinity concerning the resurrection In which are these mistakes First the resurrection by this opinion is overthrowne a surrection wee may call it of a body but not the resurrection of the same body This is no new opinion but the
retaine still in us till it be quite wasted and then there is no reparation so that the body is still the same whilst the soul is in it both in respect first of continuation secondly of the forme of man thirdly of the forme of mixtion fourthly of the solid homogeneall parts fifthly of all the heterogeneall sixthly of the radicall moisture and naturall heat so that if there be any deperdition it is in respect of the fluid parts only and that so slowly and insensibly that there is no reason why wee should thinke the body of an old man to be any other then what it was in child-hood and if it were not the same it could not be the fit subject of generation and corruption nutrition augmentation and alteration Lastly for his Similies they will not hold for a ship which is all new timbered though it be called the same in vulgar speech yet indeed is not the same for the forme which remaines is onely artificiall and accidentall which ought not to carry away the name of identity or diversity from the materialls which are substantiall Secondly the Thames is the same river now that heretofore not in respect of the water which is still flowing but in respect of the same springs that feed it the same channell that contains it and the same bankes that restraine it so that the Thames is still the same but the water without these other makes not the Thames neither is there any consequence from a fluid to a solid body Thirdly a glasse full of sea-water is the same glasse when it 's full and empty but the water is not the same which is taken out of divers parts of the sea I meane not the same individuall water though it be the same specificall to wit of the same sea no more then two branches lopt off from a tree are the same though the tree be the same Fourthly the soule of a newly dead man united to another body will not make it the same identicall body he lived with before his death for if the soule of Dives had entered into the scabby body of Iob or Lazarus had that been his indenticall body which hee left then that tongue of Iob or Lazarus which was must be tormented in flames and that tongue of Dives which was shall â—cape is this justice If the soule of Lazarus when it was foure dayes absent from â—he body had not returned to that body â—hat was his and which Christ raised but to the body of some other that had been doubtlesse no resurrection of Lazarus his body but a transmigration of Lazarus his soule In the Postscript Sir Kenelme doth not conceive grace to be a quality infused by God into the soule but a concatenation rather or complex of motives that encline a man to piety and set on foot by Gods grace and favour 'T is true wee are not justified by any inherent or infused quality in us which the Romanists call gratia gratis data for when the Scripture speaks of our justification it speaks of that grace which is set in opposition to workes not only such as may be done by a naturall man out of the light of reason but such as are called the gifts of Gods Spirit for Abraham was justified not by his workes but by faith and wee are justified by faith not by the workes of the Law If of grace then not of workes otherwise grace were not grace Faith there is 〈◊〉 taken for a quality but for the object aâ—prehended by faith which is Christ 〈◊〉 grace in the matter of Justification is takâ—â— for the free acceptation mercy and gooâ—nesse of God in Christ. By this grace wâ— are saved and this was given us before thâ— world was made therefore this grace caâ— signifie nothing inherent in us But if weâ— take the word Grace in a larger extent theâ— it signifieth every thing freely given foâ— gratia is from gratis so Nature it self the gifts of Nature are graces for we deserved them not Ex gratia nos fecit Deus 〈◊〉 ex gratia refecit So in a stricter sense thosâ— spirituall gifts of God which more neerlâ— cencerne our salvation are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graces in Scripture faith hope charity anâ— other Christian vertues are called graces yet they are qualities the gifts of prophecying teaching or evangelizing are qualities and yet are graces For to every one oâ— us is given grace according to the measure oâ— the gift of Christ. Eloquence is that grace which was diffused in Christs lips The Gospel is that grace under which wee are â—ot under the Law therefore though the â—â—ace by which we are justified is no quaâ—â—ty iâ—herent in us yet wee must not deny â—ut those graces by which wee are sanctiâ—ed are qualities But to say with Sir Keâ—elme that the accidents of misfortune the â—entlenesse and softnesse of nature the impreâ—editated chance of hearing a Sermon should â—ake up that which we call justifying grace â—or of this he speaketh is a harsh and danâ—erous phrase and contradictory to his â—wne position for what is gentlenesse and â—oftnesse of nature but qualities and yet â—ee will have them to make up that grace â—y which man is converted and so he will â—ave our conversion or justification to deâ—end on our selves And thus have I briefly pointed at the â—istakes of this noble and learned Knight â—hose worth and ingenuity is such that â—ee will not take it amisse in mee to vindiâ—ate the truth which is the thing I oneâ—y aime at The Moone hath her spots and â—he greatest men have their failings No man is free from errour in this life Truth could never yet be monopolized thâ— great Merchants of spirituall Babylon have not ingrossed it to themselves nor was it ever tyed to the Popes Keyes for all theiâ— brags The God of truth send us a time wherein mercy and truth may meet together righteousnesse and peace may kisse each other Amen FINIS â—his â—eface 〈◊〉 3. Sect â—ect 3. Sect. 〈◊〉 3. 〈◊〉 in 〈…〉 〈◊〉 6. Sect. 6 Sect. 6 â—ect 7. In Tâ—maeo Philebo in de ani c. 4. t. 66 Sect. ◠〈◊〉 7. 〈…〉 lib. â— cont 〈◊〉 c. 〈◊〉 9. Sect. Sect. 13 â—ect 16. 〈◊〉 16. Sect. Sect. Secâ— â—ect 20. Sect. 〈◊〉 1. de 〈◊〉 deâ—m Sect. 2 〈◊〉 21. â—ect 22. Sect. Sect. Mat 27.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 〈◊〉 27. 〈◊〉 27. Sect. 〈◊〉 33. 〈◊〉 33. Sect. 〈◊〉 Sect De ge animâ— c. 3. t. Meta lib. 4. Sect. â—ect 35. Sect. 〈◊〉 37. 〈◊〉 〈◊〉 38. Sect Sect. 〈◊〉 45. Secâ— Sect. 4 Tertâ— de aâ— cap. 5 Sect. 〈◊〉 49. â—pol 11. 〈◊〉 52. Sect. 5 Sect. 〈◊〉 2. Iuve l. 1. sa 〈◊〉 5. Sect. 〈◊〉 7. 〈◊〉 Sect. 〈◊〉 〈◊〉 8. 〈◊〉 9. Sect. ◠〈◊〉 〈◊〉 12. 3. Pag. 〈◊〉 21. 〈◊〉 22. Pag Pag. 3â— Isa. 4â— 22 23 Pag. 4 〈…〉 〈◊〉 43. Pag. 46 â—ag 46. Pag. 4 Pag. 4◠〈◊〉 51. 〈◊〉 78. 〈…〉 Paâ— 81 83 85 Phil. 21. Rom. â— Rom. â— Tim. â— â—ugust Ephes. â— 7 Psa. 4 5. â—ohn 1.
much to the doubtings of the Church of Rome which would rob us of the comforts wee reap in our affliâ—tions and in death it selfe from the assurance of our salvation For if we doubt of our salvation wee must doubt also of our election and of the certainty of all Gods promises and of the work of the holy Ghost when hee seales in our hearts that wee are the sons of God And so to what serve the Sacraments if they doe not confirme and seale unto us the love of God in saving us Nay our faith hath lost its forme and efficacie if we be still doubting Saint Paul was not of your mind hee was perswaded that nothing could separate him from the love of God in Christ. And no question but hee would have sworne this if hee had been required I deny not but many of Gods servants have their doubtings but this comforts them that Christ prayeth for them that their faith shall not faile and this assures them of their salvation Though this fire of the Sanctuary be not alwaies flaming it is not therefore extinguished and though the eye is not alwaies seeing it is not therefore blind Nihil est ab omm parte beatum No perfection here the fairest day hath its clouds and the strongest faith its doubts but to be still doubting is a signe of a bad Christian and as Seneca will have it of a bad man maximum malae mentis indicium fluctuatio The second part YOu say there are mystically in our faces characters which carry in them the Motto of our soules wherein one may reade our natures c. besides these certaine mysticall figures in our hands which you dare not call meere dashes strokes or at randome Fronti nulla fides how many are deceived by the face and hand therefore Christ will not have us judge secundum faciem according to the face or appearance but judge righteous judgement I deny not but sometimes the face proves index animi and by the face and other outward signes in Iulians bodie as his weak legs unstable feet wandring and furious eyes wanton laughters inordinate speeches c. Nazianzen conjectured of the pravitie of his mind and wicked inclination And it was no difficult matter to collect the roughnesse of Esau's disposition by the roughnesse of his hands Wee may also by the face and hand judge of the temper and distemper of the body bloud and other humours but peremptorily to determine the future events of things that befall us or the disposition of the soule by Physiognomy or Chiromancy by the face and hand is such a superstitious folly that the Poet laughs at it and at him Qui frontemque manumque Praebebit vati For first many lineaments yea oftentimes deviations and inordinate conformities are in our bodies rather by accident then by nature Secondly Philosophy good counsell and education doe much alter the nature of men therefore Philemon that famous Physiognomer was deceived in Socrates his face thinking that he was a man of a riotous and wicked disposition whereas his nature by the study of Philosophy was quite altered being eminent for his continencie fidelitie and other vertues Thirdly man by reason of his will is master of his owne morall actions therefore it is in his power to alter his owne inclinations Fourthly supernaturall grace doth quite transforme nature and can turne a Wolfe into a Lamb a Saul into a Paul a Persecutour into a Preacher Fifthly how vain and ridiculous is Chiromancie in placing the seven Planets in each palme of the hands and confining within certaine lines and bounds the power and operation of these Stars so that Iupiter must containe himselfe within his owne line and not encroach upon the line of Venus or Mercury If men would be more carefull to know and follow him who only hath the seven Stars in his right hand they would not so supersâ—itiously dote upon such a ridiculous toy as Palmestry or by the lineaments of the hands or face peremptorily conclude of mens soules and of their future actions and events You hope you doe not break the fifth Commandement if you conceive you may love your frieâ—d before your parents The God of love hath ordained an order in our love that wee are to love those most to whom wee owe most but to our carnall parents under God wee owe our being to our spirituall parents our well being therefore they are to have a greater share of our love then our friends to whom we are not tied in such obligations Secondly whereas God is the measure perfection and chiefe object of our love wee are to love those most who come neerest to him by representation but these are our parents who are to us in stead of God especially if they bestow not only being but also well being and education on us But what needs the urging of this duty which is grounded on the principles of Nature Your phrase is dangerous as your love is preposterous if it be as you say that you love your friend as you do your God For by this you take away the distinction which God hath made between the two Tables the one commanding us to love God above all the other to love our neighbours as our selves Nature will teach you that him you ought to love most to whom you owe most but you owe all to God even that you live and move and have your being Secondly an universall good is to be loved afore a particular A man will venture the losse of his hand or arme to save the body A good Citizen will venture his life to save his country because hee loves the whole better then a part but God is the universall good our friends are only particular Thirdly wee must love our friend as our selfe because our selfe-love is the rule by which wee square our friends love but we must love God better then our selves because it is by him that we are our selves For your originall sinne you hold it to be washed away in your baptisme for your actuall sins you reckon with God and you are not terrified with the sins of your youth Originall sin is washed away in respect of its guilt not of its being the curse not the sin the dominion not the habitation is done away For whilst this root is in us it will be budding the leprosie with which this house of ours is infected will never be toâ—ally abolished till the house be demolished Wee must not look to be free from these Iebusites whilst we are here Subjugari possunt exterminari non possunt the old man is not totally cast off nor the old leaven totally cast out For if there were not in us concupiscence there could be no actuall sin and if wee say We sin not we deceive our selves Saint Paul acknowâ—edgeth a body of death and you had need â—o pray with David Cleanse me from my secret sins And againe Remember not the sins of my youth