ruled by reason Prop. Wee see by experience that these passions that draw nerest to reason are soonest subdued Illust and these passions that are furthest from reason are more hardly subdued A man will sooner subdue his passions than a woman or a childe because he hath more reason and a man will sooner quite his anger than his fleshly lusts because they are all further from reason and the Philosophers shew this by the example of a Horse or a Bull they are sooner tamed because they draw nearer to reason but the fishes cannot be tamed because they have no resemblance of reason Whether are the passions that antevert the will ruled by reason or not Ans Quest The passions which antevert the will are not from the will and reason neither are they altogether against the will and reason but partly with the will and partly against the will These passions which antevert the will doe not excuse but extenuate the fact in tanto sed non in toto they excuse the fact in a part but not fully These passions excuse sinne in tanto sed non in toto Conseq therefore it is a false division which the Church of Rome maketh of the passions of the soule Triplices motus in anima primo primi motus secundi primo-motus secundi motus They say there are first primo-primi motus in the soule which arise sodainly before reason thinke of them these thoughts the will cannot represse because they proceed from our naturall inclination and are neither mortall nor veniall Secondly they say that there are secundo primi motus which arise sodainely after the first motions these the will may represse they say if shee take diligent heede to them these they make veniall sinnes Thirdly say they there are in the soule secundi motus when the will gives the full consent they make these mortall sinnes But the first motions of all without consent are sinne and damned in the last Commandement and the motions which arise with consent are damned in the seventh commandement by Christ Mat. 5.28 Hee that lusteth after a woman hath committed adultery with her already in his heart then the motions which arise without consent are damned in the last commandement These perturbations doe not extenuate sinne so farre as ignorance doth Prop. The perturbations are ruled by prudencie Illust but because these perturbations follow not the light of reason their sinne is greater than the sinne of ignorance which is want of knowledge in the understanding The servant that knoweth his Masters will and doth it not shall be beaten with many stripes Luke 12.47 CHAP. II. Of the division of the Passions ALl the passions may be reduced first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the passions in the concupiscible appetite to the concupiscible and irascible faculties of the Soule Secondly there are as many passions in the soule as there are divers considerations of good and evill First good and evill are considered absolutely then love and hatred have respect to these Secondly Passio amoris abono passio odij a malo good and evill are considered in the good which may be obtained and in the will which is imminent the good which is looked for and may be obtained that wee desire Passio desiderii abeminationis and it is called desiderium The evill if it be imminent hath no proper name but is called abusively abomination seu fugamali Thirdly when either the good is obtained or the evill present if the good be obtained Passio gaudij tristitiae then it is called gaudiâ—m joy if the evill be present then it is called tristitia sadnesse so that there are sixe passions in the conpiscible In the irascible appetite there are five If the good be to come and not obtained Of the passions in the irascible appetite either it is possible to obtaine it or impossible if it be possible to obtaine it it stirres up two affections in the irascible first hope Passio spei audatiae which expecteth bonum difficile that is when goodnesse can hardly be obtained It hath an eye to good which distinguisheth it from feare it hath an eye to future good which distinguisheth it from joy that enjoyeth the present good Hope lookes to good hardly to be obtained which distinguished it from desire that is of things easily to be obtained If the good may be easily obtained it stirres up audaciam boldnesse this respects evill but yet such evill which it thinkes it may overcome and it prosecuteth the meanes which tend to the attaining of the good it respects evill by accident hoping to shunne it Secondly if the good be thought impossible to be attained then it workes desperation Passio desperationis timoris this passion hath not an eye to evill as evill but by accident because it seeth the good impossible to be attained If the evill be imminent and not present then it workes feare If the evill be present and impossible to be eschewed then it worketh anger which hath no contratie Some of the Moralists reduce all these passions to two love and desire Passioirae for whatsoever thing that is good is either in our present possession and this we love or is absent and wished for and this we desire so that every good thing we either possesse it or desire to possesse it Againe these passions may be reduced to foure principall for every passion is a motion to good and in this kind hope is the last or a motion and turning from evill and in this kinde feare is the last or it is a rest and enjoying the good and in this kinde delight is the last or a rest lesnesse in the object and in this kinde sadnesse is the last Those who write of the winds Tristitia dividiturin misericordiam invidiam angustiam poenitentiam zelum some make foure of them some eight some sixteene some thirtie two so these who write of the passions some make more and some make lesse Every one of these passions may be branched out againe into severall branches as sadnesse hath under it first pittie which is a griefe of the evill which befalls others as if it befell our selves Secondly envie which is a sadnesse that we conceive for the good that be falleth others wishing that it were our owne Thirdly heavinesse which grieves the minde when it seeth no way to escape Timor est erubescentie verecundie stuporis aut agoniae Fourthly repentance which is a sadnesse for by-past sinnes Fifthly zeale which is a sadnesse arising from the dishonour of that which wee love most So the daughters of feare are first blushing which is a feare arising from the losse of our good name for some filthy thing presently done Secondly shamefastnesse which is a feare arising for some evill to be committed Thirdly astonishment which is the feare of some evill that suddenly befals us not looked for Fourthly agonie when we feare
to over-over-rule her mistresse as Hagar would have usurped above Sara if she have any charge it must be over those who are under her she must then submit herselfe as a dutifull hand maid to her mistresse There is in a man sense imagination reason and faith sense corrects imagination as when the Disciples saw Christ they thought he had beene a spirit But Christ corrects this wrong imagination by sense saying Touch me for a spirit hath not flesh and bones When sense is deceived reason corrects it When one puts a staffe in the water to his sight the staffe seemes to be broken but yet reason corrects his sight and teacheth him that the water cannot breake the staffe so when a man is in a feaver sweete things seeme bitter to his taste yet this reason teacheth him that the fault is in his taste and that the things are sweete in themselves When reason erres shee cannot cure her selfe but her mistris Divinitie must come in and teach her Sara when she was old the Lord promised that shee should have a childe she did laugh at it her reason thought it impossible that a woman stricken in yeares should have a child but her mistresse faith corrected it and shee beleeved by faith that which her reason could not take up Philosophy is but a hand-maide to Divinity therefore shee must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is she must hold herselfe within her owne bounds and not transcend them Nicodemus reasoning against regeneration failed in this point when he reasoned thus He that is borne againe must enter into his mothers wombe againe But no man can enter into his mothers wombe againe This principle is wrong applyed by him in Divinity for wee are borne againe as Christ teacheth Iohn 3 by the water and the Spirit and not by entring into our mothers wombe againe This vaine excesse of reason and fleshly wisedom is that which the Apostle condemnes 2 Cor. 10. so 1 Cor. 3.19 Againe when by naturall reason and Philosophy we take up a thing and by faith wee beleeve the selfe same thing if reason claime the first place here then she is not a dutifull hand-maid There are some things in Divinity which are mixtly divine there are other things meerely divine these things which are mixtly divine in such reason may serve but onely in the second place primo creduntur postea intelliguntur as a man beleeves the immortality of the soule then he begins to take up the same by reason must reason here advance her selfe as farre as faith or must reason come here before faith God forbid for that which I beleeve I beleeve it ex authoritate dicentis relying upon the truth of him that saith it and al the evidence which I get by reason is nothing to this certitude if reason should goe before like an usher to make way to faith we should never beleeve The Schoolmen say well Rationes praecedentes minuunt fidem sed rationes subsequentes augent fidem Reasons going before faith weaken faith but reasons comming after faith strengthen it reason makes not the matter more sure ex parte veritatis dictantis sed ex parte intellectus assentientis in respect of God the speaker but in respect of the weakenesse of our understanding for by this accesse of further knowledge it is more canfirmed A gardiner when hee is about to plant a tree first hee digs the earth and makes an empty roome in the bosom thereof for the planting of the tree then after he takes the same earth which if it had not beene digged up had stayed the planting of the tree and casts it about the roote of the tree againe for the fastning of it hee takes also the stones which he had digged up with the earth and kills the mole which would have beene hurtfull to the tree so first the Lord empties our soule of all naturall reason and this heavenly gardiner makes a roome wherein hee plants this supernaturall grace of faith by his owne hand but when he hath planted this heavenly plant faith in the soule reason will serve for two uses first for the confirmation and establishing of our faith new planted another for killing of all contrary heresies besides which might hurt our faith But in things which are meerely divine quae cadunt directè sub fide and fall directly under faith as the mysterie of the Trinitie and the incarnation what can reason or Philosophy doe here but admire these hid mysteries which she can never reach unto if reason the hand-maid have alwaies her eyes towards her mistresse then we may make good use of her in the Church The Vine-tree of it selfe bringeth forth the most comfortable grape for our nourishment and chearing of our hearts but yet if we set a Mandrake by it and then drinke of that wine that wine will make us sleepe the better The knowledg of Divinity is the only comfortable knowledg but yet Philosophy as the Mandrak being set by it may have the profitable use also Schoole divinity hath most incroched upon the truth and obscured it framing all religion according to the platforme of Philosophie There was one Demonides a Schoolemaster in Athens having crooked feete hee had his shooes made according to his feere one stole his shooes from him but he wish that the feete of those who had stolē his shooes might become like unto the shooes This was a foolish wish to desire the straight foot to be made conforme to the crooked shooe whereas the shooe should be made conforme to the straight foote What is Schoole divinity but a crooked shooe therfore to conforme divinity to it where to conforme the straight foot to the crooked shooe Divinity must be the square to correct that which is not straight Although this schoole divinity hath beene mightily abused yet the abuse takes not away the use For the right using of the schoolmen wee must remember that there is a threefold judgement 1. the judgement of verity the second is the judgement of prudency the third is the judgement of charity The judgement of verity is onely to be found in the Scriptures and all other writings should bee tryed by them as the canon and touchstone but the church of Rome would have the Scriptures to be tryed by the Fathers and Schoolemen Secondly the judgement of prudencie is requisite in reading of them men should not dote upon them for this is generally the fault of most of them that yee shall finde little pietie or matter of holinesse in all their writings Bucer said well that there is more holinesse to be found in Seneca than in most of them if men converse too much with them they shall finde but little sanctification by them but having their mindes inlightened by the holy Scrptures and their affections sanctified they may make use of them Some of them we may reade distinctly and judiciously some of them we are to reade cursorily
Sam. 19.43 Have wee not all a part in David the King So all the creatures say Have we not all a part in Man Illust 2 There are three worlds and man is the fourth First Quadruplex mundus elementaris caelestis supermundanus microcosâ—â—us the elementary world Secondly the celestiall world Thirdly the angelicall or supercelestiall Fourthly the little world Man And those things which are found in the inferior worlds are likewise found in the superior we have here below the elementary fire here it is ignis urens burning fire This same fire is in the heavens and there it is ignis fovens vivificans it quickeneth and nourisheth all things There is fire above in the celestiall spirits and there it is ignis ardens amor Seraphicus burning in love Man the fourth world hath all these three sorts of fire in him First the elementary fire in the composition of his body of the foure elements Secondly the celestiall fire the influence of the Planets in him Thirdly the supercelestiall fire the love of God heating and burning within him Luk 24. Did not our hearts burne within us God hath joyned all things in the world per media Illust 3 by middles as first he coupled the earth and the water by slime so the ayre and the water by vapours the exhalations are a middle betwixt the ayre and the fire argilla or marle a middle betwixt slime and stones So the christall betwixt water and the diamond Mercury or Quicksilver betwixt water and metals Pyrrhites the firestone or marcasie betwixt stones and metals the corall betwixt roots and stones which hath both a roote and branches Zoophita or plants resembling living creatures as the Mandrake resembling a man the hearbe called the scythyan lambâ— resembling a lambe or a middle betwixt animals and plants So amphibia as the Seale and such betwixt the beasts living on earth and in the Sea so Struthiocamelus the Ostrich betwixt fowles and beasts So the fleeing fishes are a middle betwixt the fowles and the fishes the batt betwixt creeping things and the fowles the hermaphrodite betwixt man and woman the Ape betwixt a man and a beast and man betwixt the beast and Angels A collation betwixt the child in his mothers belly A collation of man between the three states of his life and when he lives here after he is borne and when he lived under the ceremoniall Law In the mothers belly the first seaven dayes it is seede onely and then there is feare onely of effluctions but if the mother retaine the seede the first seven dayes then there is hope that it will be embryo this an imperfect child in the mothers belly after the seventh day till the fortieth day then there is danger that she is abhort if shee part not with this before the fortieth day then it is faetus vivens a living child till the birth When the child is borne if hee live till the seventh yeare then there is hope that he shall be lively and if he live till the fortieth yeare that then he usually comes to his perfection and wisedome Answerable to these under the ceremoniall law were the children passing the first seven dayes who were circumcised the eight and the fortieth day were to be presented before the Lord. Levit. 12.6 CHAP. VI. Of the soule of Man THe soule of man is an immortall substance Prop. The opposition betwixt the life of the beast and the soule of man Illust 1 That the lives of beasts are mortall sheweth that the soule of man is immortall First the life of the beast is mortall and perisheth with the body Reason 1 because there is no operation in the sensitive facultie without the organs of the body but in the beast there is no operation found above the sensitive faculty for they neither understand nor reason Psal 32.9 Be not like the horse or mule in whom there is neither understanding nor reason That the beasts neither can understand nor reason it is manifest thus because all beasts and fowles of the same kinde worke alwayes alike being moved onely by nature and not by art as all the Swallowes make their nests alike and all the Spiders weave their webs alike therefore the beast can worke nothing without the organs of the body whereupon it followeth that when the body of the beast perisheth the life perisheth also In every thing which may attaine to any perfection Reason 2 there is found a naturall desire to that perfection that is good which every thing desireth but every thing desireth the owne proper goodnesse in beasts there is no desire found but in their preservation of their kinde by generation they have this desire hic nunc at this time and in this place but their desire reacheth not to perpetuitie for the beast is not capable of perpetuitie therefore the life of the beast is mortall Delights perfect the operation Reason 3 and as sawces give a good relish to the meate so are delights to our workes when any thing hath attained the owne proper end it breeds delight but all the delight in beasts is onely for the preservation of their bodies for they delight not in sounds smels or in colours but so farre as they serve onely to stirre up their appetite to meate or to provoke them to lust as when the Elephant beholds red colours it moves him not to fight but stirres him up to lust and being thus enflamed he fights but simply his lust is stirred up by it therefore the beasts have no delight but in bodily and sensuall things and doe nothing but by the body therefore Levit. 17.11 The life of the beast is said to be in the bloud which is not to be found so in the soule of man If the sense received things without a bodily organ Reason 4 then any of the senses should receive in them both colours sounds smels and tastes because an immortall substance doth apprehend all the formes alike as wee see in the understanding using no bodily organ it understands all sensible things alike Therefore the sensitive facultie is still bound to the organs of the body The sense is corrupted by a vehement object as the sight is dazled Reason 5 and the eares are dulled by too vehement objects of seeing and hearing but the understanding the more it apprehends the more it is perfected because it useth no bodily organ as the sense doth Object But it may be objected against this out of Act. 26.24 Too much learning hath made thee madde then it may seeme that the understanding is dulled by learning and not perfected Answ when a man becomes madde through learning it is not the understanding simply that is madde but the distraction is in the sensitive part arising from the ill constitution of the body The soules of beasts are mortall Consequence therefore Plato and Pythagoras erred who held that they were immortall CHAP. VII Of the Immortalitie of the Soule THat the Soule of
Philosophy was from God that which was framed to the exemplar was from man Quest Whence commeth it that some men excell others so farre now in Arts and liberall sciences Answ It comes from a new gift of God it is a new gift of God to excell even in these mechanike things and liberall sciences as the Lord gave to Bezaliel and Ahohab a speciall gift to worke in gold and silver curious worke for the Tabernacle Exod. 34.1 Esa 28.26 For his God doth instruct him to discretion and doth teach him God giveth a new gift to the husbandman to excell in husbandry It is true that after the fall Man lost not altogether this naturall knowledge Vulneratus est in naturalibus spoliatus est in spiritualibus that is hee was wounded in his naturall knowledge and spoyled of his supernaturall for if he had altogether lost this naturall knowledge the life of man could not haue beene entertained but to excell in this knowledge this must bee a supernaturall gift So much of Adams understanding wherein his knowledge consisted both inbred and acquired Wee come now to his Will wherein chiefely consisteth the consent to these things which his understanding hath discerned and here standeth the power that the Will hath over all the actions of men CHAP. XVI Of the Will of Man THere are two principall faculties in the soule the understanding and the will which continually accompany it both in the body and out of the body The understanding Prop. is an essentiall facultie in the Soule whereby it knoweth judgeth and discerneth naturally truth from falsehood The will Illust is an essentiall facultie in the Soule working freely having liberty to chuse refuse or suspend not determinate to one thing It is called a facultie and not a habite because a habite is determinate to one thing but a facultie may make choyce of moe Secondly it is said to worke freely to put a difference betwixt it and naturall agents which still worke after the same manner and are alwaies carried to the same object as the Sunne naturally cannot but heate and it is but by accident if it breede cold againe it is said to worke freely to put a difference betweene it and the actions of the beasts which are but semiliberae actiones for the beasts cannot but chuse still the selfe same thing being alike affected as being hungry they cannot chuse but eate as the stone being heavy cannot but goe to the center Creatures without life have neither liberum motum a free motion because they are moved by another neither have they liberum judicium free judgement because they are not moved by reason Agens naturale movetur ad finem agens per intellectum movetur in finem the beasts have a free motion because they move themselves according to the natural instinct which God hath indued them with but they have not a free judgement for they are not directed by reason Man hath both free motion and free judgement whereby he worketh freely Naturall agents determinate no end to themselves but reasonable creatures propound and determinate an end to themselves therefore no naturall agent hath freedome but instinct There are three properties of the Will First Tres Proprietates voluntatis conformitas libertas potestas the conformity of the will with the understanding Secondly the liberty of the will for when it followeth the last judgement of the understanding it followes it freely Thirdly the power of the will whereby the will after the election which now it hath gotten by the direction of the understanding applieth it selfe to the attaining of the object The first property of the will is The first property of the will that in the operation it dependeth upon the understanding and followeth the direction of the mind The will followes the direction of the understanding Illust 1 either in choosing suspending or refusing this is called sequacitas voluntatis the will of it selfe is but caeca potentia and hath nothing but a desire which yet hath not desire to any particular object except it be led by the light of the mind hence come these sayings nihil in voluntate quod non prius fuerat in intellectu error in notitia parit errorem in voluntate quod intellectus male judicat voluntas male appetit tantum diligimus quantum cognoscimus that is there is nothing in the will which was not first in the understanding So error in knowledge breeds error in the will so a false judging of a thing breeds a false desire of a thing so the more wee love the more wee know There is in the understanding intellection Duplex inteilectus speculativus practicus in intellectu practico duplex ratio precedens subsequens Voluntas sequitur ultimum iudicium practici intellectus or ratio speculativa which is of things to be knowen by Man and intellectus or ratio practica of things used to be done by Man and fall under his election Againe in Mans practicall reason there is reason going before saying this may be done and another following the practicall understanding saying this shall be done and this last judgement of practicall understanding the Will followeth and saith this will I doe she is in suspence before shee heare this last conclusion Quest What is the reason that the will doth not alway follow the last judgement of the understanding for oftentimes it goeth a plaine contrary course in that which the understanding hath discerned as Medea said Video meliora proboque deteriora sequor I see the good but I follow the bad Answ The ground of this proceeds from the understanding for the understanding having discerned a thing to be good the affections draw the minde to a new resolution as wee see in that complaint of the Apostle Rom. 7. The good that I would doe that I doe not and the evill that I would not doe that I doe but still the Will followeth the last resolution of the understanding otherwise of it selfe it is but caecapotentia The understanding hath a mutuall dependance from the Will Prop. and is set on worke by it The Will Illust wils the end without any deliberation appetitu innato and before any deliberation there goeth an act of the Will still whereby wee will deliberate upon such a purpose and it saith volo diliberere before the minde enter in deliberation when the will is set earnestly upon a thing it stirreth up the minde to thinke upon it and upon the meanes whereby it may attaine unto it that it may have the appetite satisfied therefore the understanding cannot discerne a thing to be true or false before the will appoint the end and so set the minde on worke There is a reciprocall dependance then betwixt these two the Will dependeth upon the deliberation of the minde both particularly setting downe the object and how it should exercise it selfe about the object Duplex actus intellectus specificationis
things serve for the maintenance of our life utility for our vocation sufficiencie for our delectation superfluity for wantonnesse and excesse In wishing temporary things we should put our selves in the first degree and our neighbour in the second that which is out of superfluity I should wish for his sufficiency and out of my sufficiency I desire his utility to further him in his calling and out of my utility I should further him in his necessity to preserve his life that is with things necessary to my calling I ought to relieve his life But men now will not give of their superfluity to entertaine their neighbours necessity and life as Nabal would not give to David 1 Sam. 25.10 And the rich glutton to Lazarus Luk. 16. out of their superfluity to supply their necessity Quest Are wee bound to love all our neighbours alike Answ Some answer that we are bound to love them all alike affectu sed non effectu we are bound say they to love all alike in our internall affection but we are not bound to helpe all alike for wee are more bound to these who are neerest to us and to help them most with our goods But Aquinas sheweth this to be false and sets downe this as a true position that some of our neighbours are more to be loved than others tum affectu tum effectu Amor est tum in affectu tum in effectu His reason is because the hatred of some of our neighbours is a greater hatred than the hatred of other of our neighbours therefore we are more bound by the rule of charity to love some of our neighbours quoad affectum internum in our internall affection than other as well as wee are bound more to helpe them externo effectu This is cleare by the rule of contraries The antecedent is proved He that curseth his father or mother shall die the death Levit. 20. But the Law appoints no such death to him who curseth another of his neighbours therefore it must bee a greater sinne to curse their Parents than other of their neighbours or to wish them evill Therefore we are more bound to love them in our affection as wee are more bound to helpe them than others Quest Whether are we bound to love those more Amor objectivu◠appretiarivus in whom wee see more grace although they be strangers to us than those of our kindred in whom we see not so great measure of grace Answ Wee are to love those most in whom we see most grace objectivè that is in respect of the blessednes that is desired because they are neerer joyned to us in God A center out of which issueth many Lines the further they are extended from the Center they are the further dis-united amongst themselves and the neerer that they draw to the Center they are the neerer united So those who are neerest to God should be neerest to us and we should wish to them the greatest measure of happinesse But those who are neerest to us in the flesh and in the Lord Phil. 2.21 should be more deare to us appretiativè and in our estimation although they have not such measure of grace And so Christ loved Iohn better than the rest of his Disciples Ioh. 13.23 because he was both his cousin german and had more grace in him but he wished not a greater measure of glory to him than to Paul Duplex ratio amoris objecti originis objectivè For he that doth most his will are his brother and sister Math. 12.50 So that we come under a threefold consideration of Christ here for he is considered as God as Mediator God and man and as man Christ as God loved not Iohn better than the rest Christ as Mediator loved him not better but Christ as man loved him better than the rest We are more bound to love our Parents than any other of our neighbours both in temporall and spirituall things 1 Tim. 5.4 If a widow have children let them learn to requite their Parents in the Syriacke it is rependere faenus parentibus A man divideth his goods into three parts first so much he spends upon himselfe his wife and servants secondly so much he gives to the poore thirdly so much he lends to his children looking for interest backe againe Againe we are more bound to them than those of whom we have received greatest benefits yea than him that hath delivered us from death Dijs parentibus non possunt reddi aequalia Arist lib. 8. Ethic. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the young Storkes uphold the old when they are flying Hence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the fathers have sustained the children so should the children the fathers againe The Hebrewes say What is the honor that the children owe unto their parents They owe to them maintenance and reverence they should give them meat drinke and cloathing they should leade them in and leade them out And they adde further we reade Honour the Lord with thy substance and Honour thy father and mother thou art to honour God with thy substance if thou haue any substance but thou art to honour thy parents whether thou haue any substance or not for if thou have not thou art bound to begge for thy parents So saith R. Salomon in his Glosse upon Levit 10.3 Wee are to love our Parents more than our Children in giving them honor Arist lib. Ethic. for they are neerer to us than our Children being the instruments of our being Wee are to succour our Parents in case of extreme necessity rather then our children Filium subvenire parenti proprio honestius est quam sibi ipsi It is a more honest thing to helpe the Parent than a mans selfe and there is a greater conjunction betwixt the father and the sonne in esse absoluto than betwixt us and our children and therefore in that case of necessity he is more bound to helpe his father than his child Where there is not such a case of extreme necessity hee is more bound to helpe his Child than his Parent The Children lay not up for the Parents but the Parents for the Children 2. Cor. 12.14 And the reason is because the father is ioyned with the son as the cause with the effect Sed causa influit in effectum The cause workes in the effect so should the Parent communicate with his child Secondly the father is ioyned with the sonne as with a part of himselfe and comming from himselfe which cannot be said of the child to the father Thirdly the love of the father towards the child is elder and continueth longer for the fathers loue their children even from their Cradle but the children love not their fathers till they be come to the yeeres of discretion for the more old that love is the more perfect it is Wee are more bound to love our father than our mother Prop. How a man is
hath not sufficient goodnesse of it selfe but from true happines therefore mans chiefe felicity cannot consist in it True happines is not in the delights of the senses therefore the Epicures Conseq 1 Chiliasts Turkes and Iewes who place their chiefe felicitie in worldly pleasures erred Salomon Eccles 5. when hee seemeth to place our happinesse in these he speaketh in the person of the Epicurean Our cheife happinesse consists not in pleasure therefore the pleasure of the vnderstanding Conseq 2 if it be not from the Spirit of God and abstract from the senses must not be in the highest pitch of our felicity which requires a spirituall delight and joy in the holy Ghost The first Adam his delight was in his vnderstanding but yet he placed not his cheife felicitie in it A collation betwixt the innocent renewed and old Adam for it was onely a companion of his felicitie and so it is in the regenerate Adam but the old Adam his chiefe delight is in his sense and therein he placeth his true happinesse The delight of the regenerate is in his operation and his delight is to doe the will of God but the delights of unregenerate men and beasts are their last end and all that they doe is for delight There is a two fold order betwixt the operation and delectation in beasts Duplex ordo inter operationes delectationes brutorum 1. respectu Dei 2. respectu sensitivi appetitus First in respect of God the author of nature Secondly in respect of the sensitive appetite If we respect God the creator of them God joyned these delights with the operations as we put sawces to re lish meate but he did not appoint these operations for pleasure If we respect the desires and delights in beasts themselves who know no other good but the sensuall good then all which they doe is for delight so the unregenerate follow not God their creator and his first institution to make delight serve to their cheife felicitie but all that they doe they make it serve for their pleasure and delight Object But seeing beasts follow the instinct of nature how comes it to passe that they keepe a contrary course to Gods institution who appointed delight for operation and not to make delight their last end Answ Duplex intentio suit Dei in creatione primaria secundaria God in the creation had a double intention or purpose his principall and secundary purpose his principall purpose was ut individua species propagentur conserventur that particular things might be propagate and their kinds preserved and for this he appointed delight to serve for their operations as hunger to give appetite to meate His secondary purpose was respecting the beasts by putting a naturall inclination in them to doe that they might attaine pleasure Example when the lawe is made which proposeth rewards of wel-doing the law of the first intention proposeth that men should give themselves to wel-doing and ordaines rewards onely for that but in the second place as accessary it intends that he which is stirred up by rewards should seeke his reward for wel-doing in the first he lookes to wel-doing and then to the reward in the second being stirred up by the reward he is encouraged to doe well So God in his first consideration lookes first to their doing as the chiefest end and then to delight as subordinate to it the second consideration here is not contrary to the first But God ordained not man in his first creation to make pleasure his last end as hee did in beasts or his first end as the wicked but now the Epicure saith Let us eate let us drinke for to morrow we shall die Esai 22.13 1 Cor. 15.32 Spirituall delights Prop. are more pleasant than sensuall delights There is a neerer conjunction betwixt the soule and its delight Illust than is betwixt the sense the sensitive object For first delectationes intellectuales sensuales quumque modis differunt the understanding reacheth not onely to the accidents of things but pearceth inwardly to the essence and substances themselves the senses see onely the accidents of things and therefore cannot bring in so great delight Secondly a man takes pleasure in the knowledge which hee hath conceived in his understanding of a thing although it bee most unpleasant to his sense A Painter delights to conceive a Black-more in his minde and to paint him rightly and yet he hath not so great a delight to looke upon him So a Carver delights to fashion a Monster although he delight not to looke upon him So a Poet delights to describe a flea or a gnatte although he delight not to feele them all these prove that the intellectuall delights are farre to be preferred to the sensuall Thirdly the delights of intellectuall things are more permanent and therefore breed a greater delight in man than the sensitive whose objects are evanishing Fourthly because corporall delights are in the sensitive part they have need to bee ruled by reason but the intellectuall things are in reason it selfe which is the rule and therefore more moderate and consequently breeds the greatest delight as that Musicke which breeds the greatest harmony delights most Lastly A collation betwixt the innocent second glorified and old Adam sensuall delights may exceed measure but the intellectuall delights cannot exceed measure In the first Adam the delights of his soule redounded to his body neither took they away the natural operations of it for he did eate drinke and sleepe In the glorified Adam the joy of the soule shall redound to the body that some thinke he shall have no use of the baser senses but onely of his noble senses seeing and hearing But in the old Adam there redounds no glory from the soule to the body for he is altogether sensuall The remedies to cure the sinfull delights That wee may cure these delights First we must consider how hurtfull these pleasures are to the word of God for they choake it as wel as thorny cares do Luk. 8. These who are lovers of pleasure are in greatest danger Secondly that we be not taken up with pleasures let us remember that which Valerius Maximus bringeth out of the Philosopher Lib 7 Oap 7. saying that it was a most profitable precept of the Philosopher that we should looke upon pleasures going away wearied deformed and ful of repentance we should look upon the sting and taile of these Mermaides and not upon their beautifull faces therefore the Apostle setteth before us The shape of this world passing away 1 Cor. 7. Looke not upon them as they are comming but as they are going Putiphares wife Gen. 39. and Amnon 2 Sam. 13.3 9. beheld them as they were comming with sweetnesse and solace but Ioseph and Thamar beheld them as they were departing with shame griefe and remorse Thirdly Augustine when he speaketh of the Philosophers who placed their chiefe happinesse in pleasure Lib. 5.
upon the Samaritans Luk. 9.54 one would have thought this to have beene holy anger and zeale that moved them for Gods glory when as it was their own particular which moved them so when the high Priest rent his cloathes Mat. 26.65 We must learne then to distinguish these two else our anger will be but sinfull anger Thirdly Let not the Sun goe downe upon thy wrath Anger saith Salomon Eccles 7.9 rests in the bosome of fooles it goeth to bed with them riseth with them continueth with them and goeth oftentimes to the grave with them the first day it may be easily cured the second day more hardly but the third day most hardly A threefold cord cannot easily bee broken Eccles 4.12 Fourthly Let reason rule thine anger and command it we ride not first and then bridle our horse but first we bridle our horse and then ride bee not first angry and then thinke to bridle thy anger with reason for then thou wil deceive thy selfe but let reason first rule and then be angry Fiftly Remember that thy prayers cannot bee heard unlesse thou be first reconciled to thy neighbour Mat. 5 24. Leave thy gift at the Altar and be reconciled to him So 1 Tim. 2.4 the Apostle willeth that men lift up holy hands without wrath So 1 Pet. 3.7 the man and the wife must not jarre that their prayers be not hindred so thou canst not heare the word with profit in anger Therefore the Apostle willeth us like new borne babes to drinke in the Word 1 Pet. 2.2 so wee cannot eat our passeover unlesse the leaven of malice and envy be cast out 1 Cor. 5.8 Let us not celebrate the feast with the old leaven of malice Sixtly remember Christs example who when hee was reviled reviled not againe Mark 15.32 learne to spread thy injuries before the Lord as Ezekias did when Rabshekah railed against him 2 King 19.14 Seventhly Behold oftentimes the passion of Christ and that will quench thine anger The Israelites when they were stung with fiery serpents Numb 21. so soone as they lookt upon the brazen serpent they were healed so when wee are injured and wronged by our enemies if we behold the passion of Christ with faith it will quench the sting of our enemies anger Anger hath nothing opposite to it as the rest of the passions have because it riseth of a present evill which we cannot shun If it be present and wee may shun it then there needes not a contrary passion When the evill is not present and joyned with difficulty if we may surmount it then ariseth courage if we cannot surmount it then ariseth the contrary passion feare If the evill be present and joyned with difficulty then ariseth anger because we cannot shun it for if we can shun it there can be no passion there Object But mildnesse seemeth contrary to anger Answ Mildnesse is not a passion but a vertue which moderates it and is not contrary to it So much of the image of God in man in his knowledge will and affections wherein especially the image of God consists Wee come to his outward image of God which is his dominion over the creatures CHAP. XV. Of the second part of the image of God in man in his dominion over the creatures MAn before the fall was Lord over the creatures Prop. and herein he resembled his Maker There is no creature that can use all the creatures but man First Illust 1 hee had dominion over the insensible creatures as the elements for no creature can use the fire but man he can doe sundry things with the fire that no creature can doe which argueth that hee was made Lord over it The Lyon who is the King of beasts is afraid of the fire and when hee seeth the light of it he fleeth from it 2. He had commandement over the living creatures for as yet a little boy can leade a great Elephant and a childe will drive a number of oxen before him the relicts of Gods image in man makes them stand in awe of him yet There are sundry creatures that excell man in some things Illust 2 as some excell him in smell some in sight and some in touch but joyne them all together in man hee excelleth them all which sheweth that man was created Lord over the creatures Reason is onely found in man Illust 3 by the which hee can subdue all the perturbations in beasts Iam. 3.7 All are tamed by man which they cannot doe by themselves that sheweth that man was made Lord over them We count that one of the most excellent qualities in beasts Illust 4 when they can counterfeit man neerest as the Elephant his reason the birds his words the Ape his gestures which all shew that he was made Lord over them That which hath a shew of reason Illust 5 diminute in part onely should obey him who hath reason perfectly and understanding of all things but beasts have onely some shew of reason they know some particular things but they have not a full and an universall knowledge of things therefore they are naturally subject to man There is nothing swifter than the horse among beasts and yet he carries man the dogge though most fierce waits upon man the Elephant for as great and terrible as he is yet he serves to be a sport to man in publike meetings he learnes to leap kneele and dance and other beasts serve to feed man we eate the honey of the bees we drinke the milke of cattell therefore all the beasts are made subject to man Man was Lord over the creatures before the fall and they were ready to obey him hence may be drawn these consequents It is lawfull for men to hunt after the beasts and to catch them now Aristl pol. 1. o. 5. because that way he recovers the right over them again that he had at the beginning Man was Lord over the creatures before the fall therfore he could be afraid of none of them we see that Eva was not afraid of the serpent as Moses was when he fled from it Exod. 4. Man hath another sort of dominion over the living creatures than that which he hath over the plants and herbs of the fields for the dominion which he had over the living creatures was per imperium rationis but he had dominion over the plants per solum earum usum onely by using them Man was made Lord over the creatures therfore when by sinne he becomes a beast like a dog or a hog how farre then doth he abase himselfe from his first estate and dominion Plato called this Foedam animarum incorporationem which some mistaking thought that he held that the soules of men entred into beasts but he meant onely that men became brutish and sensuall like beasts Quest How were the beasts so farre distant from Adam gathered unto him and how could they give homage to him being so farre from him Gen 9. ad liter cap. 4 Augustine holds that
THE PORTRAITVRE OF THE IMAGE OF GOD IN MAN In his three estates of Creation Restauration Glorification Digested into two parts The first containing the Image of GOD both in the Body and Soule of Man and Immortality of both with a description of the severall members of the Body and the two principall faculties of the soule the understanding and the Will in which consisteth his knowledge and liberty of his will The second containing the passions of man in the concupiscible and irascible part of the soule his dominion over the creatures also a description of his active and contemplative life with his conjunct or married estate Whereunto is annexed an explication of sundry naturall and morall Observations for the clearing of divers Scriptures All set downe by way of collation and cleared by sundry distinctions both out of the Schoolemen and moderne Writers The Third Edition corrected and enlarged By I. Weemse of Lathocker in Scotland Preacher of Christs Gospel LONDON Printed by T. C. for Iohn Bellamie and are to be sold at the signe of the three Golden Lyons in Cornehill neere the Royall Exchange 1636. TO THE RIGHTVVORTHY Sr. DAVID FOVVLES Knight and Baronet one of his majesties Councell established in the North. THere were two pillars before Salomons Temple 1 King 7.21 2 Chron. 3.17 right worthy Sir Jachin that is God will establish and Bohaz that is strength These two pillars were set up to uphold the porch of the Temple So there are two pillars which uphold the Church and this world Religion and Justice true Religion upholds the Church and Iustice the Common-wealth Of these two religion stands upon the right hand to uphold as Jachin did and Justice upon the left hand as Bohaz did Religion hath the first place and therefore the Iewes say well that it is for Jerusalems cause the world stands that is the Church All the tents were pitched about the Tabernacle to teach us Numb 2. that the world is but an Inne for the Church to lodge in for a while and if the Saints were once gathered out of the world the foure corners of the earth would so one clap together 2 Pet. 3.10 and the Heavens should goe away with a noyse The pillar which upholds the world upon the left hand is Justice Prov. 16.12 it upholds the earth and the Kings throne It is said Habak 1.4 Iam defluit Lex the Law failes This is a speech borrowed from the pulse of a man for as we discerne the estate of a man by his pulse if it stirre not at all then we know he is dead if it stirre violently then we take him to be in a Feaver if it keepe an equall stroke then wee know he is sound and hole The pulse of the Common-wealth is Justice If Justice bee violent and turned into wormewood then the Common-wealth is in a bad estate if it stirre not at all then the Common-wealth is dead and if it have an equall stroke then it is sound and hole Now Sir these two pillars Religion and Justice have beene your maine study how to uphold them in your place and that these two might kisse one another as the Psalmist speakes Psal 85.10 For piety your care hath beene still Cant. 2.15 that these Foxes which spoyle the Vines should bee catcht that is these Locusts and Seminaries which come out of the bottomlesse pit 2 Tim. 3.6 and goe about secretly to devoure Widowes houses and subvert these tender young Vines and weake ones under the colour of long prayers your whole labour is to discover them and that these parts where ye live may be receptacles for the earth Secondly Sir what your care is for Iustice that shee may flourish all the Country about you can witnesse from the highest to the lowest Exod. 18.14 Iethro said to Moses Why sit ye all the day long from morning till night judging the people Your care I may say truely Sir from morning to night is to judge the people and to give upright justice to his Majesties subjects There are foure Iudges most remarkeable in the Scripture Moses for his mildnesse Numb 12.3 1 King 4 29. Iob. 29. 1 Sam. 12.3 Salomon for his wisedome Iob for his pity and Samuel for his equity with the mildnesse of Moses ye can moderate in discretion your censures and with Salomon wisely Iudge what belongeth to every one ye are as Iob speakes The blessing of him that is ready to perish yee are an eye to the blind and a foot to the lame ye see none perish for want of cloathing nor the poore without a covering so that the loynes of those that are warmed by you blesse you and yet in all this you may say with Samuel Whose Oxe have J taken or whose Asse have J taken or whom have J defrauded whom have J oppressed or of whom have I received any bribe to blinde mine eyes therewith so that the people where you dwell may blesse God who hath seated you amongst them for their good These my travels therefore Sir I offer to your Patrocinie as to one most Worthy and who hath greatest interest in them if there were any thing in them answerable to your goodnesse for still Sir yee have beene my greatest incourager to set me forward in my studies Yee have Iudgement to discerne what is said to the purpose here and what seemes to be said amisse to construe it to the best sense and to defend it against the criticke censures of some not so wel affected Now for all your care both for Religion and Iustice the God of Mercy mete you againe Jonadab for his obedience to his Father Rechab had a promise made to him that he should not want a man to stand before the Lord for ever So Sir for your obedience and care that ye have to doe service to your King and Country I pray God that ye want not a man to stand before the Lord to succeede you and to continue your family to all posterity Thus craving Gods blessing to bee alwaies upon you and your most Religious and Noble Lady and children I bid you all farewell IOHN WEEMES Preacher of the Gospel An Advertisement to the Reader for the right using of School-divinitie IT is a question that hath beene much exagitated in the Schools how farre Philosophy should have place in the Church of God and in Divinity Some have gone so farre upon the one extremitie that they have advanced her in the Church above Divinity it selfe and they have framed the whole platforme of their religion as Philosophy hath taugth them others againe bending the sprig other way would altogether have Philosophy banished out of the Church But wee are here to follow a middle course neither to seclude her out of the Church neither to suffer her to advance her selfe above Divinity shee is but the hand maid to her mistresse Divinitie therefore shee must not take upon her to rule in the house and
particular fact hee gets not a new right to his first justification but is restored againe to the use of it When Nebuchadnezzar became madde hee was cast out of his Kingdome and lived amongst the beasts when he became sober againe and understanding hee got not a new right againe to his Kingdome but onely was restord to his possession so when a man fals by sinne from God when he repents hee gets not a new right to his justification but onely he gets the right use of his former justification Quest Whether is the child of God quite cut off from Christ when he commits any great sinne Answ If we respect Gods part hee is not cut off for justification upon Gods part implieth not any qualitie in man but his free favour in pardoning so that the question is not what man deserved but what God doth injustifying man It is he who justifieth the ungodly Rom. 4.5 But if we respect mans part in sinning and according to his feeling before he repent hee is cut off but not respecting Gods first justification A woman commits adultery shee deserves to be repudiate from her husband yet the marriage is never dissolved upon her husbands part untill he give her the bill of divorce So the sinner when he falls into any great sinne upon his part he deserves fully to be cast off and yet hee is not cast off by God because he hath not given him the bill of divorce demeritoriè incurrit iram Dei licet non effectivè he deserves the wrath of God although the Lord powre not out his wrath upon him Quest What loseth he then by his fall Be ccatorneque amittit habitu mâ—neque actum fidei sed act us pro tom poâ—re suspenditur Answ Hee loseth not the habite of his faith neither the act of his faith but onely this act of his faith is suspended for the time Act. 20.9 When Eutyches fell downe out of an upper loft all that beheld him thought he had beene dead yet when Paul embraced him in his armes he said he is not dead the act of life was not extinguished here but suspended So when the child of God falleth into any notorious sinne grace is not quite gone out of him The incestuous Corinthian who had laine with his fathers wife 1 Cor. 5.1 was to be excommunicated and cut off from the Church That his spirit might be saved and the flesh destroyed he had the spirit all this time in him when he had fallen into this great sinne and had not quite lost the grace of God so that the child of God seemeth to be cut off for the time and the holy spirit seemeth to be quenched in him yet grace commeth in and bloweth up the sparkles that were lurking all this time under the ashes of sinne example of this we may see in David lying so long both in murther and adultery Therefore these who hold that a man may lose his justifying faith Consequence either altogether or for a time and then by the grace of God working repentance in the heart of man if may be restored to him againe they mistake the nature of true faith for that which is justifying faith is a fountaine of living water springing up unto eternall life in man Ioh. 4. Neither can it be totally taken from a man and restored againe for Iude ver 3. saith that faith is but once given to the Saints Peter after his fall went out and wept bitterly Math. 26. Deus hic non infudit novum habitum sed suscitavit God infused not a new habite in Peter but wakened up the habite that was sleeping in him for his seede remained still in him 1 Ioh. 3. FINIS THE SECOND PART OF THE IMAGE of GOD in Man in his Creation Restauration and Glorification CHAP. I. Of the Passions of man in generall A Passion Prop. is a motion of the sensitive appetite stirred up by the apprehension either of good or evill in the imagination which worketh some outward change in the body They are called passions Illust to put a difference betwixt them and the faculties of the Soule Tria insunt animae potentia habitus passiones which are naturally inbred in it and betwixt the habits which are infused and acquired but the Passions although they be naturally inbred in the soule yet they must be stirred up by outward objects They are not like habits which are alwayes alike and permanent neither are they like bare imaginations and phantasies drawne from the objects and reserved in the memory but they arise from a knowne object laid up in the imagination appearing to us either pleasant or hurtfull They are wrought by an apprehension in the imagination because the imagination stirreth up immediatly the senses then the understanding faculty judgeth them to be true or false and the will considereth them as good or evill As the understanding judgeth them to be true or false it stirreth not up the appetite but as the will judgeth them to be good or evill yet not absolutely but as good or evill to us or ours and these faculties are rightly joyned together for the sensitive facultie of it selfe is blind neither could it follow or decline any thing unlesse the understanding faculty directed it so the understanding faculty were needelesse unlesse it had these passions joyned with it to prosecute the truth and to shun the falsehood Quest Whether are these passions placed in the sensitive part or in the reasonable Answ They are placed in the sensitive part and not in the reasonable because the reasonable doth not imploy any corporall organs in her actions for when wee reason there is no alteration in the body But the passions appeare in the blood by changing and altering of our countenance and they are a middle betwixt the body and the minde and have correspondency with both Hence it was that God commanded his people to abstaine from bloud Gen. 9.4 and that they should offer bloud in their sacrifices Heb. 9.22 that so the soule might answer for the soul which sinned Levit. 17.11.12 Although these passions be in the sensitive part as in the subject yet the understanding is the principall cause which moveth them If there were a commotion amongst the common people moved by some crafty Achitophel the commotion is properly in the people as in the subject but it is in the craftie Achitophels head as in the cause who moveth the sedition So these passions are in the will and understanding as commanding and ruling them but in the sensitive part as in the proper subject In beasts the phantasie sets the sensitive appetite on worke but in man the phantasie apprehending the object presents it to the understanding which considers it either as true or false and the understanding presents it to the will and thence ariseth the prosecution of the good or shunning of the evill in the sensitive appetite with an alteration of the spirits in the body The passions of man