〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiles he endeavors to heap up an infinite treasure of richesse involves himself in infinite evils 3 This servitude of Sin is infinite in regard of the Subject the Soul its infinite insatiable desire after its Idols Hab. 2.5 Thus sacred Philosophie Hab. 2.5 Who enlargeth his desire as Hel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplifiath extendeth even to infinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Soul desire or lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hel or rather as the grave which is never satisfied with dead carcasses Thence it follows and is as death and cannot be satisfied This infinite inextinguible thirst after terrene goods is wel illustrated by Plato in his Gorg. pag. 507. And therefore he must take care lest that giving way to his lusts and causing them to wander up and down unpunished whiles he endeavors to satisfie them he bring in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an infinite evil and live a vagrant robbers life Natural desires are finite but sinful infinite as Seneca 4 The servitude of Sin is infinite if we consider the nature and kinds of Sin Thus Plato Repub. 5. pag. 445. I see as it were from a watch-tower that the face of Virtue is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the face of Sin is multiforme and infinite Which his Scholar Aristotle wel explicates Eth. l. 2. c. 5. pag. 89. Moreover there are many ways to sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin is interminate and infinite but good terminate and finite as the Pythagoreans hold This he expounds thus There is but one way to hit the marque but infinite ways to misse it Thence saith Seneca Men follow sins without measure without end for indeed they have neither end nor measure Al moral good is bounded and measured by God as its last end and the Law of God as its rule but sin knows no bounds either of End or Law Virtue consistes in number weight and measure but sin is void of each This infinitude of sin and its servitude is set forth to the life in sacred Philosophie Amos 5.12 For I know your manifold transgressions and your mighty sins Here is infinitude both as to multitude and magnitude This infinite servitude of Sin is oft set forth by a miserable Amplitude So Prov. 5.23 And in the amplitude of his folie or sin shal he wander So Prov. 21.4 Esa 57.10 Jer. 13.22 4. The servitude of Sin is most penal and afflictive The servitude of Sin most penal and therefore most miserable There were among the ancient Romans servi poenae servants only of punishment such as were condemned to digge in metallic Mines or to sight with wild bestes and such is every slave of sin he is obnoxious to the most severe punishments This we shal explicate in the following Propositions 1 Al moral Evil has guilt appendent thereto as its immediate effect Guilt is not a physic accident or mode inherent in the Sinner but a moral debt contracted by him which as to God importes a certain moral right he has to punish the offender Whence Guilt is said to be a medium or middle thing between sin and punishment for as to its terme it belongs to punishment but as to the judge it belongs to sin yet it more properly belongs to the sin than punishment because it doth indeed antecede the punishment but is inseparably conjoined with the sin Noxa sequitur caput Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both Guilt and Sin denoting that guilt doth essentially and inseparably adhere to al moral evil 2 Punishment is an evil of passion inflicted for some moral evil action Punishment is said to be the necessary debt of sin and naturally due to the Sinner as he stands in relation to divine Justice Qui malum fecit malum ferat yet the actual inflicting of this punishment is not absolutely necessary in regard of divine Justice but rather the effect of his wil it is most just and morally necessary that the sin should be punished but yet it is not unjust for God to remit or relaxe this punishment for the greater advance of his glorie Every Soul that sins deserves punishment and fals under an essential natural and necessary obligation thereto and the execution of this punishment is morally necessary for the vindication of divine Justice of which more fully Chap. 11. Of the Justice of God 3 Punishment is either for the correction and emendation of the person offending or for the satisfaction of Justice and the person offended the former is usually stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castigation which Plato makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the medicine of the Soul So Plato Gorg. pag. 478. tels us That castigation is the medicine of impietie c. Thence Definit Platon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castigation is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The curation of the Soul from its sin This castigatory punishment is wel consistent with moral libertie for it 's a good Maxime among the Civilians Jure nullus ingenuus fit servus ex supplicio Gloss in Justin. Instit. That by right no ingenuous man is a servant of punishment i. e. albeit he may be punished as a free Citizen yet he is not as a slave devoted and destined thereto But vindictive judiciary punishment for the satisfaction of Justice and the person-offended always carries servitude with it Such offenders are properly poenae servi according to sacred Philosophie children of wrath i. e. sentenced and adjudged to punishment Hence that Effate among the Civilians A Servant whiles he lives is according to the civil Law reputed as dead Whence Slaves were anciently by the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 18.13 Bodies as Rev. 18.13 because they had no power over their own life wils or persons but were wholly their Lords Hence 4 Every Sinner under the Dominion of Sin is Servus poenae a Slave adjudged to the punishment of Sin Punishment is the usual attendent of servitude and the proper effect of sin Indeed sin and punishment came into the world together and al the art of man cannot separate them Gen. 2.17 Thus Gen. 2.17 In dying thou shalt die This reduplication according to the Hebrew Idiome notes the certaintie suddennesse perfection and perpetuitie of this death The righteous God never intended that any should purchase sin at an easie rate he gathers his rods for punishment from the same tree we planted by our sin Sin is the proper soil wherein punishment grows those that make bold with Gods Law must expect that he make bold with their peace and comforts Sin is never so swift in flying from God but divine vengeance is as swift in persuing of it Divine wrath which is the sorest vengeance lies in the bowels of every sin Death is the proper wages of sin Rom. 6.23 So Rom. 6.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies that stipend of fish or food which they gave
to their Soldiers to eat with their bread Death is the proper stipend which Sin gives to its Soldiers and Slaves to feed on to preserve life it is the reward of al their labors and toil in the ways of sin 't is their sustenance and food al they have to keep them alive unto al eternitie And O! what a miserable life is that which is maintained by death 5 Sin is in it self the greatest punishment Sin in it self the worst Jounishment because the greatest evil Sin was the first evil that came into the world that which opened the door to al other evils and conteins in it the spirits venime and malignitie of al evils therefore there cannot be a more severe punishment of sin than to be left to a course of sin This Plato once and again takes notice of Thus in his Gorgias pag. 477. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The moral evil of the Soul is of al evils the greatest This is an universal evil nothing but evil is in sin it is the Spirit and Elixir of al evil al evil is in sin and sin is in al evil So pag. 479. Thou accountest unjust men happy if they escape punishment but I account them more miserable And he gives the reason of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For not to be punished for sin is the stablissement of Sin So pag. 472. According to my opinion O Polus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unjust man is of al most miserable yet he is more miserable who acting unjustly avoids punishment For what greater miserie or punishment can there be than to be given up by God to the swinge of a mans own lusts without check or rebuke Are not such punishments which seem most silent most severe and desperate Albeit men may enjoy securitie in their sin for a while yet is not this the worst part of their punishment Doth not the righteous God oft conveigh his worst curses and plagues in the sweet wine of temporal prosperitie There is no one blessing that such a Sinner enjoys but there is a curse stamped on it Divine Justice writes a piece of Hel on al his temporal comforts as he writes a piece of Heaven on al the chastisements of the righteous Thus also Plato in his Meno pag. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For what else is it to be miserable than to desire evils and to possesse them And this indeed is a general Dogme with Plato as in his Gorgias That to be punished by a Judge for sin is not the greatest punishment but even then when they are involved in their sins they fal under the most severe punishment That sin that is guilt in the commission of it Maximum scelerum supplicium est in ipsis Statim puniuntur cum facta sunt imo dum fiunt Non nascitur ex malo bonum ad semen nata respondent Sen. Epist. 87. is punishment in the power of it so much pleasure as men take in the commission of their sin so much torment they find in the issue The evil of punishment is answerable to the evil of doing He that departs from God executes on himself his own doom and the farther he departs from God the more he is involved in chains of darknesse O! what an indissoluble connexion is there between sin and punishment Can any sin be so deliciose in the commission as it is bitter in the issue Is not sin a pregnant mother with child of miserie Yea doth it not carrie Hel in its wombe He that loseth his God by sin doth he not lose comforts life yea self and al 6 Albeit the servitude of Sin be in it self the greatest punishment Other punishments of Sin yet there are many other punishments that attend it 1 Al Sin is attended with fear and shame As sin breeds guilt so guilt breeds fear and shame So Plato Leg. 5. tels us That he who fils his Soul with sin clothes it with reproche and shame as before § 6. Prop. 6. And that Fear always attends sin is frequently asserted by the ancient Philosophers who tel us Tuta scelera esse possunt secura non possunt Sen. That Fortune may deliver some from punishment but none from fear A nocent person has sometimes the privilege to lie hid but never any true confidence Sins may be safe but not secure it 's a great portion of securitie to do no il Thence Bion said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That impietie is the worst companion of confidence And it was a good observation of Tertullian That Nature hath clothed al Sin either with fear or shame 2 The servitude of Sin is attended with Instabilitie Plato in his Philebus Imperitis ac rudibus nullus praecipitationis finis est In Epicureum illud chaos decidunt inane sine termino Sen. pag. 59. saith That such things as have no firmitude in them are most instable Such is Sin The firmitude of the Soul consistes in its adherence to its first Principe and last End Thence by how much the farther men depart from God by so much the more instable they are He that leans on a thing instable must needs be instable in al his ways and what more instable than Sin and sinful Idols Whatever the Soul by inordinate love cleaves unto it is overcome by and suffers changes as that object lusted after changeth As a Ship is poised by its ballast and a Bee poiseth its airy bodie by a gravel so the heart is poised by virtue but corrupt Nature and sinful passions are ful of Levitie and Instabilitie whereby the heart is kept in suspense as a Meteor in the Air as Luk. 12.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was Cains curse and a great part of his servile punishment Gen. 4.12 13. Gen. 4.12 A fugitive and vagabond shalt thou be in the earth i. e. in an instable vagrant condition both as to soul and bodie and what follows v. 13. And Cain said unto the Lord My punishment is greater than I can bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my punishment or my sin O what an heavy piece of servitude is this to an awakened conscience to have a wandring vagrant spirit Jam. 1.6 8. This instabilitie which attends the servitude of Sin Hos 6.2 is wel illustrated Hos 6.2 But they al like men have transgressed the Covenant Hebr. like Adam i.e. like vain inconstant man Adam had no sooner entred into Covenant with God but he brake it Thus al his seed turne after him 3 Another punishment that attends the servitude of Sin is Anxietie and Torment Thus Plato Repub. 9. pag. 579. speaking of the Soul under the Tyrannie of Sin he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is inflamed with perpetual sparkes of Fears Angors and Agitations So in his Symposium pag. 206. he informes us That the Soul when it adheres to sin is under dolors and torments and yet brings forth nothing but wind Isal 7.14 as Psal 7.14 He travelleth with iniquitie and
8. also Philos Gen. P. 1. L. 1. c. 2. s 5. L. 3. c. 4. BREVIARIE OF CONTENTS The COURT of the GENTILES PART IV. Of Reformed Philosophie Preface THE first Reformers of Philosophie Wiclef Wesselus Savonarola Picus Mirandula Lud. Vives Melanchton Stapulensis and Ramus 1. The Right Vse and Abuse of Platonic Philosophie 4. The Designe of this Discourse to render Philosophie subservient to Christian Theologie 6. A Proemial Scheme of Reformed Philosophie Philosophie Considered 1. Generally 1 in its Historie 2 In its generic Nature Cognition Which includes nine Intellectile Habits 3 In its Ends Adjuncts Differences Right Vse Abuse Parts and Characters c. 1. 2. Particularly 1. As Notional or Logic. Wherein consider 1 Its End the Refinement of the Intellect 3. 2 Its Parts touching 1 Simple Ideas or Notions both Objective and Subjective and these both first and second 4 5. 2 Propositions and Judgements 6. 3 Syllogisme and Discourse its Mater and Forme Figures and Modes 8 9. 4 Method which regardes the former three Parts 12. 2. Real Philosophie 13. 1 Natural Physiclogic and Mathematic Ib. 2 Moral Ethic or Private Oeconomic and Politic. Ib. 3 Metaphysic or Prime 14. BOOK I. Of Moral Philosophie CHAP I. Of Prudence the last End and chiefest Good Use Fruition and Delectation MOral Philosophie its Genus Prudence 2 Prudence its Nature and Object Ib Its Offices and Parts 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. The Subject of Prudence Conscience 5. The Law of Conscience Ib. Synteresis and Syneidfies what 6. The Rule of Purdence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 1 Subjective right Reason Ib. 2 Objective right Reason 8. The Last End its influence in Morals 9 The last End as extensive as the First Principe and but one 10. The last End desired infinitely 11. God the Last End of al. 12. Assimilation to the Divine Bonitie the Last End of Man 13 To adhere to God as our Last End speakes Perfection 14. The Chiefest Good its Proprietles Ib. 1 It 's the Idea of al Good 15. 2 It 's the Preme Beautle Ib. The Nature of Beaurie Explicated 16. The Soverain Beautie of God 17. 3 The chiefest good most proper 18. Vse and its Regulation Ib. What Temperance is 19. The Vtilitie of things in reference to their Last End 20. Concupiscence the Fruition of created good for itself 22. Intention of God as the Last End how it must be ever actual 23. Fruition its Difference from Vse 25. Al Fruition importes 1 Love 26. 2 Vnion and Possession 28. 3 Communion with the best Good 29. By Contemplation and Love 30. 4 Delectation and Joy 31. Which requires 1 a sweet Good 32. 2 Possession thereof 33. 3 Action thereon 34. Adjuncts of Delectation 1 Realitie 35. 2 Connaturalitie and Agreament 36. 3 Vniformitie and Harmonie 37. 4 Puritie 5 Force 39. 6 Infinitude without excesse 40. The Effects of Delectation 1 Amplitude Ib. 2 Quietation and Satisfaction 41. CHAP. II. Of the Moralitie of human Acts and Moral Bonitie THE Moralitie of human Acts. 42. Moral Bonitie in Conformitie to the Divine Law 46. The measure of Moral Good Perfect 48. The Vniversalitie of a perfect Law Ib. Subjective right Reason not the measure of Moral Good 50. No human Law a perfect Rule Ib. The Divine Law the rule of Moral Good 51. Right Reason Objective Light 52. The Mosaic Law a perfect Rule 54. The Parts and Causes of Moral Good 55. The Mater of Moral Good 56. Things Indifferent in Genere and Specie 57. No Action Indifferent in Individuo 58. A Virtuose Wil the Effective Principe of Moral Good 60. The best End Essential to Moral Good 62. The Forme of Moral Good in Conformitie to the Moral Law 63. How the Forme of Good Consistes in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wel-doing Ib. How far Circumstances Moralise 64. The Vnitie and Vniformitie of Good 68. Al Good and Virtue Supernatural 69. The Difficultie of Moral Good 70. The Virtues of Pagans only lesser Sins 71. The Distribution of Virtue into Pietie and Justice 72. CHAP. III. Of Virtue and Moral Libertie MOral Virtue an Habitual Perfection 74. Moral Libertie as to State in Virtuose Habits 76. Virtue gives 1 Dominion 78. 2 Life Health Vigor and Force 79. 3 Amplitude and Enlargement 80. 4 Nobilitie and Dignitie 82. 5 Beautie and Glorie 84. Moral Libertie as to Exercice 85. 1 Contemplation of God 86. 2 Adherence to the chiefest Good 87. 3 Dependence on the first Cause 90. 4 Conformitie 1 To Gods Precept 93. 2 To his Providential Wil. 95. 5 The reference of althings unto God as the Last End 96. Moral Libertle of Exercice the highest demonstrated 1 From its Order 98. 2 From its Spontaneitie and Suavitie 99. 3 From its Vitalitie 101. 4 From its Amplitude 103. 5 From its Purgation of Sin Ib. 6 From its Stabilitie 104. 7 From its Improving Virtue 105. 8 From its Formal Beatitude 106. CHAP. IV. Of Sin and Moral Servitude SIN a Transgression of the Law 108. Sin as to its formal Reason Privative 110. The Causes of Sin 1 Mans Defectibilitie 111. 2 The Vitiositie of human nature 112. The Nature and Influence of Original Sin 114. 3 Practic Error 115. 4 Self-love 119. Sins of Ignorance Passion Wilful 121. The Moral Servitude of Sin 122. 1 Sin repugnant to human Nature 123. 1 As a Falling from God Ib. 2 As it strips of the Image of God 124. 3 As Enmitie against God 125. 4 As it divestes men of Humanitie 126. 2 Sins repugnant each to other 127. 3 Sin most Impotent 128. 4 Sin the defilement of the Soul 129. 5 Sin ful of Shame and Reproche 130. 6 Sin the Tyrannie of the Soul 132. 7 Sin ful of Penurie and Want 133. 8 Sin the Fetters of the Soul 134. 9 Sin Folie and Madnesse 135. 10 Sin makes Men Bestes 136. The Adjuncts and Effects of this Servitude 137. The Servitude of Sin 1 Voluntary Ib. 2 Necessary the Degrees and Kinds of this sinful Necessitie 138. 3 Infinite as to Number and Magnitude 141. 4 Penal with the Nature of Punishment 142. 5 Sin in it self the greatest Punishment 144. 6 Other Punishments of Sin 145. 1 Sin breeds Fear and Shame Ib. 2 Sin ful of Instabilitie 146. 3 Sin ful of Anxietie and Torment Ib. 4 Eternal Punishment of Sin 147. Sinners Dead in Sin 148. 1 The Death of Sin not Metaphoric or Hyperbolic but Real 149. 2 No Seeds of Virtue or Spiritual Life in Corrupt Nature 150. 3 The Impotence of Corrupt Nature to what is Good Vniversal and Total 152. 4 Man cannot prepare himself for the Reception of Virtue 153. 5 No Freewil in Nature to Moral Good 155. CHAP. V. Of Plato's Politie its Essential Constitution and Administration POlitic Philosophie what 158. Politie its Forme in Order 159. The Object of Politie the Multitude or Communitie 161. God the Founder of al Polities 162. Man's
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not only by Law but by Nature more base to do an injurie than to receive it So in his Symposium pag. 183. he saith That love is of it self neither excellent nor vile but if it be irregular it is most vile Whence he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is therefore a vile thing vily to obey any vile thing such as sin is And he addes pag. 184. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lust after riches or civil power is most base and vile The like in his Leg. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Injustice is the basest thing imaginable And he subjoins the reason For he that fils his Soul with sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth reproche it and make it vile Indeed nothing can make man vile unlesse he first make himself vile by sin Thence Anacharsis being upbraided by an Athenian that he was a Scythian of a base Countrey he replied My Countrey is a disgrace to me but thou art a disgrace to thy Countrey meaning by his vitiose courses And is not this too true of too many Englishmen It 's true many by reason of their high condition in the world may be exemted from the punishment of their sin yet assuredly none is or can be exemted from the shame of it Thence Basil Psal saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there is a turpitude and impressed stampe or print of sin as it were of an indeleble tincture Al other excellences cannot keep a man from being vile if sinful Antiochus a King is said to be a vile person because wicked Seneca tels us That none is contemned by another but he who first makes himself contemtible by sin a free noble mind may live in a Cottage whereas servitude may inhabit a marble golden Palace Pious humilitie exalts the Soul by making it subject to God but proud self-exaltation brings down the Soul nothing more servile and base than to be subject to the imperiose dictates of proud vile lusts 6. Sin is the greatest Tyrannie Sin the Tyrannie of the Soul and therefore its servitude greatest Plato Repub. 9. pag. 574 c. gives us a copiose lively and emphatic illustration of the Tyrannie of Self-love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When the Soul has subjected it self to the Tyrannie of Love it 's hurried into al manner of flagitiose vices neither can he abstain therefrom but that tyrannic Love living in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in al manner of Anarchie and lawlesse Empire as a great Monarch precipitates him into al manner of vices So also pag. 577. The mind being subject to tyrannic Lust cannot do what it would but is torne in pieces by violent assaults c. Yea he affirmes That by how much the more men indulge and observe the commands of Lust by so much the more tyrannic and insolent it is So in his Gorg. pag. 478. He must needs live miserably who carries about with him unrighteousnesse that imperiose Lady whose commands he can never be free from And indeed thus much sacred Philosophie informes us That he who refuseth to be under the sweet Empire of the divine Law fals under the miserable servitude of sins tyrannie Thus Rom. 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5.21 Sin is brought in as a great Tyrant ruling with the greatest rigor imaginable even unto death So Rom. 6.12 Rom. 6.12 Let not sin therefore reign in your mortal bodies that you should obey it in the lusts thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he brings in Sin as an infamous imperiose Lady whom to serve is most unworthy of a free ingenuous Spirit Thus Rom. 3.9 For we have before proved both Jews and Gentiles Rom. 3.9 that they are al under sin Schmidius reads the first part thus For we have been al long ago accused and convinced namely Psal 14.1 2 3. of what That al are under sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be under sin is to be under the Jurisdiction Tyrannie and Subjection of Sin which is here brought in as some imperiose domineering Lord that delights to tyrannise over his Vassals Sin is the basest thing in the world O then how servile is subjection to its Tyrannie A sinner addicted to any base tyrannic Idol he lusts after doth not possesse that beloved Idol but that possesseth him and brings him under a miserable Tyrannie so that he can neither part with nor enjoy what he lusts after and by how the more the Idols he lusts after are multiplied by so much the lesse power has he over himself or the things which he possesseth And the soverain power and tyrannie of sin appears in nothing more than in this that men do voluntarily obey its dicates and commands Such whose hearts are chained to any inferior Idol have no power over themselves they are not their own they have no dominion over their own persons actions objects of use or fruition in moral estimation There is nothing that human Nature more abhors than to be under the Tyrannie of others and yet al sinners electively embrace a self-tyrannie to be under the power of tyrannic lusts 7. Al Sin is ful of Penurie Want and Necessitie Sin ful of penurie and want which is another attendent of servitude Plato Repub. 9. pag. 577. tels us That the Soul under the Tyrannie of Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must necessarily be always under an indigent insatiable condition So in his Politicus pag. 274. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By al these things meaning such as attended the Fal of Man men were driven into great straits Thus also Rep. 9. pag. 579. speaking of one under the tyrannie of lust he saith He is a slave neither are his lusts ever satisfied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he indeed appears to be a beggar if any one knows how to look into his Soul There is nothing so indigent and greedy as lust the more it has the more it wants which denotes great slaverie Luk. 15.13 14 15. Thus we find exemplified in the Prodigal Luk. 15.13 14 15. What is spoken here of famine want feeding on huskes with swine c. demonstrates that great penurie slaverie and miserie which those who are slaves to their lusts are obnoxious unto This is in a more peculiar manner visible in such whose hearts are captivated by richesse Neminem pecunia divitem facit imo contrà nulli non majorem sui cupiditatem incussit Quaeris quae sit hujus rei causa Plus incipit habere posse qui plus habet Seneca pleasures or honors The avaricious man has a vehement desire to be rich and yet that very desire or lust makes him poor yea the richer he is as to this worlds goods the poorer he is as to the real use and comfort of what he has whiles he endeavors to encrease an infinite treasure of riches his lusts also are infinitely increased which make him most poor Thus also sensual and ambitiose men the
hath conceived mischief and brought forth a lie It 's spoken of Sauls mischievous yet abortive designes against David and it alludes to the pangs and torments of a woman in travel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies hard toilsome miserable labor such as poor slaves are tormented with The LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Greek Glossary found at the end of Cyril is rendred dolor So in the N. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies vexatious grief and torment as Rev. 16.10 11. 21.4 Hence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil man received its derivation For every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceives and brings forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miserable torments David's meaning here is Qui voluptari tradidere principia non ipsi voluptatem sed ipsos voluptas habet cujus aut inopia torquentur aut copia strangulantur Sen. That Saul had been long hatching mischievous designes ful of torment and anxietie and endeavored by much travel and sore labor like a woman in travel to bring them forth and accomplish them but he could bring forth nothing but a mere lie he was frustrated in al his mischievous contrivements Note here an elegant Allegorie in these termes Conceiveth travelleth and brought forth which argues the highest vexation travel and torment which Sinners labor under in al their mischievous designes as Jer. 4.31 Wicked men are as much tormented with the sin they love as with the fear of the punishment they hate al their labor is pain So Jer. 51.58 Habak 2.13 Sinners are said to labor in the fire Jer. 51.58 or for the fire i. e. 1 In vain without any profit as if any one should weave a thread over the fire which brings not only losse of labor but of materials also 2 To labor in the fire notes a dangerous tedious toilsome servile labor such as is proper to slaves What more tedious irkesome and fruitlesse than the drudgerie of sin Eccles 10.15 So Eccles 10.15 The labor of the foolish wearieth every one of them As in Nature it is not stormes without but vapors within the bowels of the earth raised up by subterraneous fires that cause Earthquakes and Tremblements so in the Soul it is not afflictions from without but the interne fire of lusts and sinful vapors that cause torments and tremblement in Conscience It 's better to be possessed of the Devil in the bodie than of lusts in the heart which always breed labor and pain No Sinner ever attains to what he aims at he would be somewhat else than what he is and these desires breed anxietie and torment 4 The servitude of Sin is of al most penal in that eternal punishment is annexed to and entailed thereon This is the top of al punishment that Sinners shal be turned into Hel with al their sins at their back Neither was this kind of punishment altogether hid from Plato for in his Gorg. pag. 522. we find this punishment thus described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a Soul to descend down to Hel laden with many sins is the most extreme of evils A great Philosopheme for a Pagan and that which argues his acquaintance with sacred Philosophie which more fully instructes us that sin is eternally punished in Hel because it makes a man eternally willing to sin The righteous God takes the same course in punishing sin as men take in the committing of it he sees men have an eternal love for and delight in sin and therefore they shal have an eternal punishment for sin As sinners lay up eternal treasures of sin so God layes up eternal treasures of wrath and punishment In fine what more just than that he who by sin acts eternally against the wil of God should suffer eternal torments against his own wil And can there be a more penal afflictive servitude than this § 8. Having explicated and demonstrated the servitude that attends Sin Al men borne servants of and dead in Sin it now only remains to demonstrate that al mankind are borne in this state of servitude It 's a Maxime in the Civil Law Just Institut l. 1. tit 4. That among Servants there is no difference so as one should be more a Servant than another though among Free-men there are many differences This holds true in moral servitude for among the Ilaves of sin there is no difference as to state because al are dead in sin and death as wel moral as natural admits no degrees al dead men are equally such without difference Whence the Civilians have another great Saying That a Servant is reputed dead whiles he lives Such are al the servants of sin who are really dead whiles they seem to live Lapsed man is under a miserable natural yet voluntary necessitie of sinning wherefore altogether uncapable of erecting himself to a state of virtue as before § 7. That al men by nature are dead in sin is an Hypothesis avouched not only in sacred but also in Platonic Philosophie Thus Plato in his Gorgias pag. 493. I heard this from the wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we are now dead and that our bodie is the sepulchre of our Soul By the wise men I presume he means the Barbarians specially the Egyptians and Hebrews from whom he received this Tradition That men are naturally dead in sin Thus Clemens Alexandrinus Strom. 5. pag. 419. In the Barbaric Philosophie they cal those dead who have fallen from their Dogmes and subjected their minds to lusts This Pythagoras expressed by the Symbol of a Coffin which he placed in the room of any expelled out of his Schole thereby to indigitate that he was dead Thence that other Symbol of Pythagoras Abstain from the dead i.e. from conversation with dead sinners which Symbol Grotius makes to be derived from the Hebraic Philosophie according to that of our Lord Mat. 8.22 Let the dead burie the dead Moreover Plato cals the life of men dead in sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a life without life Also he saith That mens Souls are in this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a ferine or brutish nature Yea Aristotle Problem S. 10. Prob. 45. assures us That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature doth althings that are wicked Among the primitive Christians nothing more commun than this Hypothesis That Virtue or Grace could not be educed out of the potence of corrupt Nature because al men by nature are dead in sins Thus Clemens Alexandr Strom. 2. proves against the sectators of Basilides and Valentinus those fore-runners of the Pelagians That faith is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good effect of freewil nor yet the prerogative of Nature But to explicate and demonstrate how al men by nature are under this spiritual death and moral servitude of sin take the following Propositions 1. Prop. This Philosopheme That al men are by Nature dead in sin is not hyperbolic but metaphoric and real Plato speaking of the moral death of
the Soul he understands it in his darke way according to the mind of sacred Philosophie whence he borrowed this as other of the choisest of his Philosophemes Now in sacred Philosophie this moral death of the Soul is not hyperbolic but real albeit metaphorically expressed Psal 5.9 Rom. 3.13 Thus Psal 5.9 cited by Paul Rom. 3.13 Their throat is an open sepulchre What David ascribes to the throat Plato Gorg. 499. attributes to the whole bodie namely that it is but the sepulchre of the Soul Whence he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be by a Paronomasie derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sepulchre as before And Democritus said That the diseases of the Soul were the greatest which if men could open they should find there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sepulchre ful of evils David cals the throat an open sepulchre because 1 the heart or soul of al by nature lies morally dead and rotten in the bodie as in a sepulchre 2 The Soul lying dead in this sepulchre continually sends forth loathsome and noisome smels as if you draw nigh to an open sepulchre where dead bodies newly rotten lie buried you wil soon scent their noisome sumes 3 Mens mouths and throats are as it were the mouth of this sepulchre by which mens dead rotten hearts breathe forth their loathsome smels You may scent mens corrupt hearts in their words which passe through their throats those open sepulchres Again that men are borne naturally and morally dead in sin is wel illustrated Esa 1.4 Ah! Esa 1.4 sinful nation a people laden with iniquitie as with a mountain of lead But lest men should conceit that al this iniquitie comes only by custome and frequence of sinful acts he addes a seed of evil doers or maligne sinners This notes that men are borne sinners a sinful brood that sin is hereditarie and not only by custome Esa 57.4 Thus Esa 57.4 Children of transgression i. e. 1 borne in sin of sinful parents 2 Addicted to transgression given up to it for according to the Hebrew Idiome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a child being used with a Genitive Case of Appellatives is taken for such an one as is wholly addicted and devoted to such a thing Thence it follows a seed of falsehood i. e. a lumpe or masse of hypocrisie wholly composed and made up of iniquitie an adulterous brood Al sin is in the heart of man and the heart of man is in al sin albeit he be not always hurried into al acts of sin Hence Plato mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an innate and connate evil or vitiositie of nature commun to al as before § 2. of this Chapter And Seneca assures us That corrupt Nature has drunke in such deep draughts of iniquitie which are so far incorporated with its bowels as that you cannot get it out but by tearing out its very bowels Hence 2. Prop. There are no seeds of spiritual life No seeds of Virtue in corrupt Nature no active power or disposition to what is spiritually good in corrupt Nature Thence Cyril Alexandr termes Virtue or Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prerogative above the Creation And Chrysostome in Gen. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gift above Nature overcoming Nature it self Where there is a spiritual death there is a total privation without the least seed of active power for the production of a virtuose life Free-wil in corrupt nature is alive to do evil but dead as to the doing what is good it is mighty knowing and potent to do evil as Jer. 4.22 but every way ignorant and impotent as to doing what is good it can find legs to run away from God but none to run to him And if the person be dead can his acts or workes be alive May we expect a good thought or word or deed from such al their days so long as they continue in such a dead state of sin Is it possible for a dead corps to take up its coffin and grave upon its back and thence to arise and walke And is it not much more impossible for a dead Soul to dispose it self towards a virtuose life It is frequently inculcated in sacred Philosophie That there are no seeds of spiritual life in corrupt nature A human power is not sufficient to produce an act more than human The divine life and motion towards God must procede from God Mans sin and miserie come from his own free-wil but al Virtue and Beatitude from free Grace he that is not acted by divine Grace is necessarily acted by carnal lust corrupt nature is not only emty of but contrary to al good and therefore al workes done by it are dead workes because they procede from a dead nature and tend to death wherefore true moral Virtue cannot be extracted out of the power of Nature Thus Cyril Alexandr lib. 1. in Esa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's proper to human Nature in no wise to receive any heavenly gifts of Grace out of its own nature but to enrich it self with the gifts of God above Nature This Hypothesis albeit the Stoics and Aristoteleans contradict it is evidently deducible from Socrates and Plato's Philosophie Thus Plato Meno pag. 99. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtue comes not by Nature neither from the Institutes of Learning but by divine Afflation or Inspiration without the concurse of the human mind in those in whom it 's produced It 's true the Stoics held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Virtue might be taught because there were sparkes or seeds thereof in human Nature which might be drawen forth by good institution but this Socrates greatly opposed as that which was inconsistent with the depraved state of the Soul and divine concurse for the production of Virtue And sacred Philosophie is most positive in this that there are no seeds of spiritual life or virtue in man Psal 5.9 Thus Psal ◠9 Their inward part or the most sublime refined intimate part of the Soul is very wickednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickednesses pravities The Plural for the Singular and abstract for the concrete which denotes 1 an Vniversalitie both of the predicate and subject that al their inward parts were ful of sin and that al sin was in their inward parts 2 The perfection of Sin For abstracts specially in the Plural Number speak Essences and Spirits The Elixir and Spirits of Sin are in the inwards of corrupt Nature Hence 3. Prop. The inclination of corrupt Nature to evil Natural impotence to what is good and its impotence as to what is good is universal and total This naturally follows from what precedes for if the Soul be morally dead in sin without any seeds of spiritual life or moral virtue then it follows that its impotence to good is total for as in naturals death is a total privation of life there is not the least seed for the reduction of the life lost so in morals such
as are dead in sin are under an universal privation of spiritual life and total impotence to what is spiritually good This Hypothesis may be demonstrated 1 From the universal ignorance of the natural mind Plato discourseth accurately of this Theme as we have in what precedes § 3. mentioned but more fully Philos Gen. P. 1. l. 3. c. 3. sect 4. § 5. Yea so great and soverain is the natural ignorance of the mind that those very commun notions of knowlege loged therein are not to be estimed as some cal them the fragments of the Image of God but rather effects of divine Bountie vouchsafed his lapsed Creature upon the Intercession of the Mediator who illuminates every man that comes into the world as Joh. 1.9 That al true knowlege of things divine is the effect of divine illumination has been generally confest by Platonists as wel as Divines Thence Clemens Alexandr cals Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supernatural contemplation So Chrysostome cals divine Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which instructes and illustrates the mind Grace from above not from human Nature 2 From the formal Idea and nature of moral or spiritual good which consistes in a conformitie to the moral Law and that not only as to its mater but also as to its end and manner now it is impossible for corrupt nature by its own power to reach a supernatural end or conforme to the moral Law 3 From the disproportion and incapacitie of the subject The natural power of the Wil as now vitiated has no connatural capacitie next power or formal capacitie for the production of what is spiritually good Alas what proportion is there between a carnal mind and spiritual objects And can an object be received into the mind unlesse there be some proportion Is not every thing received according to the nature and disposition of the recipient Can then a carnal mind have any other than carnal notions of things spiritual as a spiritual mind has spiritual notions of things carnal See 1 Cor. 2.14 Joh. 6.44 8.43 12.39 40. So also for the corrupt wil it cannot possibly have any connatural virtue next power or formal capacitie for the production of any virtuose Act. Is it possible that a natural power should have any causal connexion with or connaturalitie unto a supernatural act or effect 4 Should we suppose corrupt Nature to have any moral power for the production of Virtue would not this subvert the whole Oeconomie and Dispensation of efficacious Grace For 1 Thence the whole efficace of Grace would be measured and specificated according to the complexion of Free-wil and so variated according to its diversitie 2 Whence also the last differential reason whereby Grace is differenced from Nature must be resolved into Nature 3 Natural Free-wil would from this Hypothesis be of it self and nextly flexible to spiritual good and so Virtue not the gift of God Aristotle himself who was a good Friend to corrupt Nature confesseth al good to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of God 5 From sacred Philosophie Jer. 13.33 Thus Jer. 13.23 Can the Ethiopian change his skin c. Consider 1 That this is a proverbial speech touching the vain attemts of such as endeavor to bring about things impossible Hence that commun Proverb To wash a Black-moor relating to such as attemt things impossible 2 The manner of expressing it is very emphatic for such rhetoric interrogations carrie in them more vehement logic negations Then he addes or the Leopard his spots Then may ye also do good who are accustomed to do evil And that this impotence is total and universal on al mankind is evident from that other Proverb Ezech. 16.44 As is the mother such is the daughter Ezech. 16.44 i. e. This contagion runs in the bloud it is an hereditary disease commun to al mankind Hence sinners are said to be borne in sin Psal 51.5 and to be in sin Exod. 32.22 1 Joh. 5.19 The whole world is said to be in sin i. e. immersed and plunged thereinto What this impotence to sin is and how far natural we have explicated Philos Gen. P. 1. l. 3. c. 3. sect 5. § 1. 4. Prop. Man under the servitude of Sin cannot dispose or prepare himself for the reception of Virtue Thus Greg. Nyss or de Scopo Christ Man cannot prepare himself for Virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The force of human virtue is not of it self sufficient to elevate Souls void of Grace to a forme of divine life unlesse God build the house c. That there can be no disposition though never so remote unto true moral Virtue from the alone facultie of Nature is evident because nothing can dispose it self to a condition above its nature by its own force unlesse it be influenced by a superior Agent A man in the state of corrupt nature cannot by al his own forces natural or moral 1 overcome any one tentation or 2 mortifie any one lust or 3 attain any one good thought inclination or desire or 4 remove the Remora or bar in his heart against conversion or 5 by doing what in him lieth lay any obligation on God to give grace I know it is a Position maintained by some That such as improve their natural abilities to their utmost power shal thereby obtain supernatural Grace But for answer hereto 1 It 's certain that none ever did or wil improve to the utmost their natural abilities 2 Or if men should improve their natural forces to the utmost what obligation is there on God to give to such supernatural Grace Is God obliged by any law or promise to give grace upon the performance of such an act or condition which is in it self sinful and hath nothing of true moral virtue in it And have we not already sufficiently proved that there can be no true moral virtue but by supernatural Grace That there is no law or obligation on God to give supernatural Grace to natural emprovements is wel demonstrated by Bradwardine de Caus Dei l. 1. c. 37. pag. 316. Yea doth it not implie a contradiction in the Adject that man should make a right use of his natural abilities or prepare himself for the reception of supernatural Grace Is it not also a sacrilegious Hypothesis to suppose that God should fetch the commun rule of his giving or not giving grace from mans dignitie or indignitie Corrupt nature wants not only an active power to do good but also an immediate passive power to receive good thence it can't dispose it self to virtue which is above its natural capacitie Is not al true virtue above the whole sphere of corrupt nature The Greek Fathers such as were more orthodoxe acknowleged That the preparation to Grace was from Grace whence it was by them termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the direction of the way also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation of the wil likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the attraction of
we wil but the Divine Wil is omnipotent and irresistible as Esa 46.10 4 If the Divine Wil were mutable God could not have a certain prevision of future contingents because the certaintie of Gods prevision supposeth a certaintie of Divine Ideas and Decrees in the will of God for Gods Science of Vision or foresight of things future ariseth from his Wil which gives althings their futurition But it is objected from Scripture That God is said sometimes to repent and al repentance denotes a change of the wil. The Response is sacile when Scripture ascribes repentance to God it is only improperly and in condescendence to our fragile capacitie thereby to denote a change not in the Wil of God but in his dispensation towards the Creature upon some change in the Creature So upon the repentance of the Ninevites God repented i. e. changed his dispensation towards them Otherwise when the Scripture speaks properly of Repentance it saith expressely That God is not as man that he should repent Num. 23.19 1 Sam. 15.29 5. Gods Wil Absolute not conditionate Prop. Gods Wil is Absolute not conditionate The Divine Wil receives no conditions from the human Wil but gives al to it So Jam. 4.15 For that ye ought to say If the Lord wil. Jam. 4.15 This was an ancient saying mentioned by Bensyra Sent. Moral xi Let man never say he wil do any thing before he hath prefaced this If the Lord Wil. And we find something answerable hereto in Plato Alcibiad p. 135. where Socrates instructs Alcibiades that he must say he wil do so and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God wil. So in his Laches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I will do this and come to thee to morrow if God will By which it is evident both from Sacred and Platonic Philosophie that our Wil must expect and receive al conditions from the Divine Wil but impose or ascribe none to it There are several Textes of Scripture which some urge to prove a conditionate Wil in God as Psal 81.13 14. Ezech. 33.11 Mat. 23.37 Joh. 3.16 1 As for the two first Textes Psal 81.13 14. and Ezech. 33.11 Ezech. 33.11 it seems most probable that they refer primarily to temporal deliverance and destruction specially that of Ezech. 33.11 as it appears by v. 2 3. 2 If we understand these Scriptures as referring to maters of Salvation then they note only Gods Wil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of complacence not his Wil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Beneplacite So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Ezechiel useth signifies not simply to wil but to acquiesce in a thing And then the sense is that Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or complacence is not in the Death of sinners simply as such but in this that men turne from their sins and live But 3 our principal response is this God declares by these and such like Scriptures his gratiose propensions and inclinations towards penitent sinners 1 Hereby to demonstrate that intime and indissoluble connexion which he has according to his Evangelic Constitution established between sincere Reppentance and Salvation 2 That so these general Declarations and Invitations of Sinners to repent might prove an efficacious instrument of particular vocation and conversion to the Elect. For Gods Free Grace albeit it be in it self absolute and particular yet it is proposed to sinners in Indefinite and Universal Propositions thereby the more efficaciously to allure and draw their hearts to the embracement thereof 3 Hereby impenitent Sinners are left without al excuse in as much as God has so freely and cordially offered Mercie to them would they but embrace the same Al this implies no proper conditionate Wil in God but only some conditions in the externe propositions and offers of his Grace which God confers on the Elect. There are many Scriptures that speak Gods Wil to be Absolute Rom. 9.11 So Rom. 9.11 That the purpose of God according to Election might stand not of Workes c. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes Gods free absolute purpose or Decree no way dependent on any merits or conditions in the Creature which Rom. 11.5 he termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the election of Grace i. e. Gods free absolute Wil. The like 1 Thes 1.4 and 3.5 That God wils nothing conditionally is evident 1 from the impossibilitie of such a Wil in God For if God wils any thing conditionally he wils that condition also or not if he doth not wil the condition then it is impossible that it should be and so God is said to wil things on impossible conditions and then by consequence to wil things impossible which is too great a reproche to be cast on the Deitie If God wils the condition then he wils it either absolutely or conditionally if absolutely then his wil is absolute for to wil a thing conditionally and yet to wil the condition absolutely is to wil the thing it self absolutely If God wils the condition conditionally then the condition of this later condition conditionally which opens the dore for a progresse into infinite 2 If Gods Wil should be conditionate then it would hang in suspense and depend on the humane wil and so it should be in the power of the human wil to make void and frustrate the Divine Wil yea the Divine Wil should be more in the power of mans wil than the wil of the most miserable slave is in the power of his Lords wil. This destroys the Soveraintie and Independence of the Divine Wil. 3 To suppose the Divine Wil to be conditionate takes away the futurition of that thing it wils for nothing can be future of it self without some cause of its futurition and there can be no cause assigned why a thing should passe from being only possible to future but the Divine Wil. 4 To suppose a conditionate wil in God destroys the certaintie of Divine prescience for if the condition hang in suspense and be not willed by God the thing willed cannot be certainly known 5 A conditionate wil ascribes to God imperfection in that it supposeth his wil to be incomplete inefficacious passive dependent mutable c. But yet take notice that albeit we exclude al conditions from the Divine Wil yet we do not exclude them from the things willed The things willed may be conditionate and yet the Divine Wil absolute Hence 6. Prop. Gods Wil is Antecedent not Consequent Gods Wil antecedent not consequent The distinction of Gods Wil into Antecedent and Consequent albeit it were by some of the ancient Scholastic Theologues made use of as to the things willed yet as it is now generally used by the Jesuites and their Sectators and applied to the immanent wil of God it is most injurious to him That Gods Wil is ever Antecedent is plainly evident from Sacred Philosophie So Act. 13.48 Act. 13.48 And as many as were ordained to eternal life believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained
and influence whence they consecrated the Laurel to Apollo which signified with them the heat and influence of the Sun the Laurel being a Plant as they say hot and alwaies green Such a soverain efficace did the Grecian Philosophers ascribe unto the Sun in regard of its influence not only on Plants but also on animal Bodies and therefore it is deservedly made by Plato a symbolic image of Gods efficacious Concurse on al create Beings and Operations Thus in sacred Philosophie we find Christ as the first cause of al Grace compared to the Sun and his gracious influxe to the beams of the Sun So Mal. 4.2 Mal. 4.2 But unto you that fear my Name shal the Sun of righteousnesse arise with healing in his wings and ye shal go forth and grow up as calves of the stal Christ here as the first original Spring of al Grace and compared to the Sun whence he is said to arise with healing in his wings i. e. his Beams for the Beams of the Sun are its wings whereby it conveighs an healing prolific influence to althings that have life The Sun indeed vouchsafeth warme efficacious influences to al natural bodies both vegetable and animal it has an universal prolific influence on al sublunarie bodies Thence it 's said Psal 19.6 Psal 19.6 And there is nothing hid from the heat thereof i. e. it s warme benigne influxe reacheth as some conceive unto al natural effects even to the very Minerals and Metals But certain it is that Vegetables and Plants are greatly influenced by the Sun Job 8.16 Hence that Job 8.16 He is green before the Sun Whence is the beautie of Roses the delicious suavities of Fruits the medicinal virtues of Herbes the nourishment of Corne the fatnesse of Olives the cordial and heart-reviving influences of Grapes but from the Sun So for the animal life are not al Insects produced by the Sun Yea doth not the health strength vivacitie and comforts of mans bodie receive much influence from the efficacious beams of the Sun as Job 30.28 Eccles 11.7 Is not then the Sun both in Sacred and Platonic Philosophie made an apt Symbol to represent the efficacious Concurse of God as the first cause of althings but more specially of supernatural effects O! what Soul-reviving influences are there in the warme beams of Divine concurse What universal inexhaustible infinite treasures of Divine light and heat are there in the Sun of Righteousnesse Are not his beams the light of life as Joh. 8.12 Psal 84.11 Such is the efficace of Divine concurse There is moreover a great emphase and elegance in that phrase Mal. 4.2 And ye shal go forth and grow up as calves of the stal i.e. as weak feeble Calves which in the winter by reason of the cold are kept in the stal at spring when they go forth and sport themselves under the warme healing beams of the Sun how greatly do they grow and thrive so the sick infirme friends of Christ when they lie under the warme refreshing corroborating influences of his medicinal Grace Yea this efficacious soverain Grace doth not only cure infirme consumtive Souls but also give life to dead Souls Thus Esa 9.2 The people that walked in darkenesse have seen a great light Esa 9.2 they that dwel in the land of the shadow of death upon them hath the light shined 1 This Prophecie refers to our Lords first Preaching among those that inhabited the land of Zabulon and Nephthali mentioned v. 1. and so applied Mat. 4.14 15 16. who were indeed at the coming of our Lord under very black Egyptian darkenesse whence they are said to walke in darkenesse 2 They are said to dwel in the land of the shadow of death 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that dwel denotes a fixed immobile state not only of such as travel or passe throwo a countrie but of inhabitants Then 2 we have the place of their habitation the land of the shadow of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the shadow of death whereby we may understand either a deadly shade such as by the dampe thereof strikes dead which is very frequent in some darke cavernes of the Earth or else by the shadow of death we may understand the Grave which is the darke shadowy habitation of the dead as Job 10.21 the Grave is stiled the land of darkenesse and the shadow of death And look as dead men are loged in the darke shadowy Grave so were these dead Souls in the land of Zabulon and Nephthali loged in the Grave of sin under the darke deadly shade thereof which implies a total privation of spiritual light and life Now 3 on these dead Souls dwelling in the Grave of sin the light shined i. e. Christ the Sun of Righteousnesse arose with healing under his wings or warme beams of efficacious Grace Yea how oft doth this omnipotent heart quickening Grace picke out the worst of sinners as fit mater to exert its soverain efficace on Esa 19.18 Thus Esa 19.18 In that day i. e. when the Sun of Righteousnesse shal arise on Egypt with healing under his wings shal five cities in the land of Egypt speake the language of Canaan i. e. be converted to God and swear to the Lord of Hostes i. e. bind themselves inviorably to Christ by an Oath of Allegeance and Supremacie one shal be called the Citre of Destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render the Citie of Destruction is rendred by Grotius Gataker and other Critics the Citie of the Sun called by the Grecians who possessed it Heliopolis which the Hebrews expressed by Bethsenes the house of the Sun i. e. consecrated to the Sun their principal God which was with al manner of idolatric Rites worshipped in this Citie For Herodotus assures us that this Citie Heliopolis was one of the sixe unto which the Egyptians used at some solemne times to repair out of al parts to celebrate the Worship of the Sun because here was their renowned Temple of the Sun as also Mnevis one of their sacred Buls which they worshipped as God of which see Court Gent. P. 1. B. 2. C. 8. § 9. Now this Heliopolis so much addicted to and immersed in Idolatrie is made one of the principal objects on which the Sun of Righteousnesse should arise with healing under his wings or beams of efficacious medicinal Grace So v. 22. And the Lord shal smite Egypt he shal smite and heal it and they shal returne even unto the Lord c. What! shal Egypt yea the most idolatrous Citie of Egypt Heliopolis be healed by the soverain Grace of the Sun of Righteousnesse O! what a potent demonstration is this of the omnipotent efficace of medicinal Grace May not this Argument be further promoved by a reflexion on these Britannic Iles and their prodigiose Idolatrie when the Sun of Righteousnesse at first arose on them with healing under his wings of Evangelic medicinal Grace But for the more ful explication
Judicial Gubernation of Sin consistes of these several particulars 1 God suspendes and withdraws the Celestial Influences of Divine Grace and means of restraint Thus Gen. 6.3 My Spirit shal not always strive with man How soon wil the softest heart grow harder than the Adamant if God withdraw his celestial dews of Grace as Zach. 7.12 14.17 18 Hence 2 God leaves men to the plague of their own corrupt hearts which is Plato notes is the worst judgement 3 God leaves Sinners to the heart-betwitching allurements and blandishments of this World Thus Balaam Num. 22 c. 2 Pet. 2.14 15. 4 God delivers Sinners up to the power of Satan 2 Cor. 4.3 4. 2 Tim. 2.26 5 God so orders and disposeth his providences as that al do accidentally by reason of their corrupt hearts tend to their induration Rom. 11.9 10 11. 6 Yea God permits that the very means of life be to them the savor of death 2 Cor. 2.16 Esa 28.12 13 14. 7 Yea the Prince and Mediator of life is to such a strumbling-stone and occasion of death Esa 8.14 15 16. 38.13 8 God leaves them to a spirit of slumber or spiritual occecasion Rom. 11.8 Esa 19 11-14 44.18 19. 60.1 2. 2 Thes 2.10 11. 9. Prop. In the whole of Divine Gubernation about Sin his Wisdome Justice and Sanctitie Gods Attributes illustrious in his Gubernation of Sin with other Attributes are most illustrious and resplendent 1 Gods Wisdome is eminently manifest in his gubernation of Sin in that he brings the greatest good out of the greatest evils those very sins whereby wicked men endeavor to darken the Glorie of God he turnes to the advance of his Glorie We have a good Philosopheme to this purpose in Plato Theaetet pag. 167. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise man makes those things which are in themselves evil turne to good and to seem such as a wise Physician turnes poison into a medicament which similitude he useth 2 The Justice of God is most resplendent in the punishing that sin he permits to be 3 Gods Sanctitie is also most conspicuous in that those very acts which are morally evil in regard of God are both morally and naturally good in regard of Divine Gubernation The sin which God governes is not sin in regard of God but of the Creature that comes short of the Divine Law The holy God violates no Law by concurring as an universal Cause with the Sinner that violates his Law The sinful qualitie of a moral effect may not be imputed to the first universal Cause Duo cùm faciunt idem non est idem Proverb but only to the second particular cause Here that commun Proverbe holds true When two do the same it is not the same i. e. the same sinful act whereto God and the Sinner both concur is not the same as to both but morally evil as to the Sinner and yet naturally yea morally good as to Gods concurrence Sin as to God speakes a negation of his concurse not a privation of any thing due neither doth God wil sin simply as sin under that Reduplication but only as good and conducible to his Glorie The reason of Gods willing and governing sin both in the Elect and Reprobate is univocally one and the same namely the advance of Divine Glorie For the greatest evil of sin has something of good mixed with it which God wils and orders for his Glorie There is nothing in the world purely simply and of it self evil if there were God who is the chiefest good could not wil it Lastly man only is the proper and formal cause of sin or moral evil because he alone comes short of the rule of moral good so that Divine Gubernation both as permissive ordinative and judicial about Sin is sufficiently vindicated from the least imputation thereof CHAP. X. Of Divine Gubernation about Virtue Virtuose men and Angels Supernatural Illumination from God The Infusion of Virtues Gods care of virtuose Men. Gods Gubernation of the Angelic World The Angels Law Obedience and Disobedience Good Angels their Communion with Saints The Ministration of Angels 1 At the giving of the Law and Christ's Incarnation 2 For the Protection of Saints 3 For their Conduct 4 Their Sympathie with Saints Their Ministration at the final Judgement Divine Gubernation as to evil Angels Satans power to temt and his Limitation § 1. Supernatural Illumination from God HAving discussed Gods Divne Gubernation about Sin we now passe on to his supernatural Efficience and Gubernation of Virtue and virtuose Men. We intend not to treat hereof as it belongs to Christian Theologie but only as it fals under metaphysic or prime Philosophie termed by some Natural Theologie 1. Plato gives us frequent and great notices of Divine Illumination which is the Origine of al supernatural Virtue Thus in his Theages he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If it please God thou shalt profit much and speedily otherwise not So in his Philebus he assures us That the cognition of the supreme infinitie Being is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of God to men The like Epinom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How is it that God should be accounted the cause of al other good things and not much more of wisdome which is the best good But to treat more distinctly of Divine Ilumination we are to know that as there is a twofold spiritual Darknesse the one objective in the things to be known the other subjective in the mind that is to know them so proportionably there is a twofold Light the one objective whereby God reveles the things to be known the other subjective whereby God takes off the veil from the mind and thereby inables it to apprehend supernatural Objects Now by this twofold Light Divine Gubernation conductes the Rational Creature to his supernatural end 1 God conductes the Rational Creature by an objective Light or Divine Revelation of his Wil whereby he reveles mans supernatural end and the means conducing thereto Some imperfect fragments or broken notices of this Divine Revelation were gleaned up by the wiser Heathens Pythagoras Solon Socrates Plato which gave them sufficient cause to admire and in some superstitiose manner to imitate the Judaic Institutes and Laws as the Fountain of the best Wisdome as it was foretold by Moses Deut. 4.5 6 7. and as we have sufficiently demonstrated in the precedent Parts Whence we find mention in Plato Minos pag. 317. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Royal Law as elsewhere of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Word which if I mistake not refer to Divine Revelations vouchsafed the Church of God for its conduct unto eternal life 2 As God governes and conductes the Rational Creature by an objective so also by a subjective Light which is essentially requisite for the acquirement of its supernatural end Of this also we find some and those not vulgar notices in Plato So in his Repub. 6. pag. 507 508. where he