Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	life_n	separation_n	6,353	5	10.2058	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73382	The portraiture 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 ouer 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.	Weemes, John, 1579?-1636.	1636 (1636)	STC 25217.5; ESTC S123320	207,578	312

judgements why doth the way of the wicked prosper and why goeth it well with them that doe wickedly To the which objection he answereth that he may defend the justice of God Gather them together as a flocke to the sacrifice whereby hee signifieth that after this life they shall smarte in the life to come howsoever they have escaped in this life So Christ in the parable Luk 16. bringeth in Abraham defending the justice of God against the rich glutton Matth. Reason 7 Chap. 22. Vers 32.33 God is the God of the living and not the God of the dead As Christs proves out of this place the resurrection of the body so hence is clearely proved the immortalitie of the Soule for when God makes a covenant with his owne it is a perpetuall covenant therefore it is called a covenant of salt to note the perpetuity of it Num. 18.19 If these with whom God makes his covenant existe not then the covenant must of necessity cease but the covenant of God indures for ever therefore these with whom he makes the covenant must live for ever God calling himselfe the God of the Patriarches after their death Exod. 3.6 then the soules must be immortall after the separation from the body It is said of Iosias although he was slaine in the battle Reason 8 yet Hee was gathered in peace to his fathers then hee must be gathered to the spirits of his fathers who enjoy peace for he was not gathered in peace in his body For hee was slaine 2 Chron. 35. it is said of Abraham onely that he was gathered to the body of Sarah Gen. 25.10 but of the rest simply it is said they were gathered to their fathers that is their Soules were bound up in the bundle of life 2 Sam. 25.29 Which being well marked is a good argument for the soules immortality and that it was knowne under the old Testament by the fathers here are meant the spirits of the just men made perfect Heb. 12.23 The heathen most of them were perswaded of the immortalitie of the Soule Cicero cited out of Socrates Reason 9 Quest 1. Tusc that the Swanne was dedicated to Apollo because shee sang sweetly before her death like the children of God who sing sweetly before they dye being perswaded of this immortality die pleasantly singing their last most joyfull song And the Romans when their great men died and when their bodies were burnt to ashes they caused an Eagle flee and mount on high to signifie that the soule was immortall and perished not with the body Object If the soule be immortall how is it said to die Answ The soule of man hath a twofold life one absolute another relative The absolute or essentiall life of the soule is never loosed Duplex vita absoluta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu relativa for the essence of the soule is Metaphysicall having a beginning but no end having no corruption within it the second sort of life which the soule hath is relative having relation to God and getting grace from him this life may be lost for it is not of the essence of the soule this last sort of life in the soule which to us is relative to Christ is personall and cannot bee lost Some perhaps may thinke that this distinction may be more shortly expressed and more plainely by the life of nature and the life of grace but they are mistaken for both these sorts of lives as well essentiall as relative were naturall to Adam before his fall Our soules are immortall substances Consequence as the Chaldeans say in eodem cretere temperatas esse animas nostras cum coelestibus our soules are tempered in the same mortar with the heavenly spirits therefore wee should be their servants neither should wee measure our condition by our weake bodies but remember that we have spirits onely subject to him who is the Lord of our Spirits Revel 22.6 The soule is immortall A collation betwixt the first Adam and old Adam the Sadduces held that the Soule was mortall Act. 23.8 and they sayd Let us eate let us drinke to morrow we shall die and the Apostle 1 Cor. 18 23. hath it in the present tense morimur we die to note the beastlinesse of these wretches who thought they should be quite extinguished both in soule and body presently like beasts knockt on the head and if any man aske them why then study you to keepe the Commandements of God seeing yee beleeve not the immortality of the Soule they answered that it might goe well with them in this life but men now who professe the immortality of the soule yet study not to keepe Gods Commandements that it may goe well with them in the life to come Augustine professed if he were perswaded that the soule were mortall then of all sects hee would make choyse to bee an Epicurean CHAP. VIII Of the conjunction of the Soule with the Body THe Soule is joyned to the Body immediatly Prop. The forme is joyned to the matter without any middle but the Soule is the forme to the Body Illust 1 therefore the Soule is joyned to the Body without any middle The Soule is joyned to the body Consequence hence wee may gather that there are intellectuall Spirits or Angels which have no bodies for if two things be joyned together the one perfect the other more imperfect if the more imperfect be found alone much more is the more perfect wee see that there are bodies without spirits Duplex inseparabilitas logica physica therefore there must be spirits without bodies Secondly those things that are inseparable the one cannot bee found without the other Inseparabile logicum quod cogitatione potest separari tantum ut rifibil it as in homine Inseparabi●e physicum cum unum non dependeat ab alio necessario ut ● gredo in corvo but those things that are accidentally joyned together the one may bee found without the other as whitenesse and sweetenesse are but accidentally found in Sugar for whitenesse may be found where there is no sweetnes as in Snow so sweetnesse may be found where there is no whitenesse as in a Figge therefore sweetnesse and whitenesse are but accidentally joyned together in the Sugar so the body the Spirit are but accidentally joyned together therefore there are spirits that subsist by themselves without bodies Object But how is the Soule joyned accidentally to the body seeing the soule is the essentiall forme to the body which animates it Answ The soule as the soule is the essentiall forme to the body and so it is inseparable but the Soule as it is an intellectuall Spirit is accidentally joyned to the boby and may be separate from it Object But it might seeme that the Apostle puts the Spirit betwixt the soule and body as a middle to joyne them together therefore the soule and body are not joyned immediatly 1 Thess 5.23 He prayes that God would sanctifie them in their

grace once received cannot be lost 135. H. Hand 20. the properties thereof ibid. Hatred what it is 183. God cannot be the object of hatred ibid. love and hatred are opposite 185. twofold hatred 186. 187. how far the regenerate hate sinne ibid. hatred anger envy differ 188. remedies to cure hatred 189. hatred and presumption differ 215. Head 14. the excellency thereof 15. Heart the first mover 21. the excellency thereof ibid. wherefore placed in the left side 22. the fat of the heart 25. Hope what it is 211. how it differeth from desire ibid. hope considered as a naturall or theologicall vertue 212. I. Iesuites plead for nature 127. they make a threefold knowledge in God 120. they establish a threefold grace 127. our dissent frō them in mans conversion 130 131 132. Ignorance diversly distinguished 82. 102. 110. 185. Injurie hath three things following it 227 Image of God wherein it consists 65. a twofold image of God 60. wherein man beares the image of God 64 man having Gods image all creatures are subject to him 234. a two fold condition of Gods image 247. it is taken up foure waies 63 Immortality how a thing is said to be immortall 30. how Adams body was immortall before the fall 31 reasons to prove the immortality of Adams body naturally 33 34 35 36. reasons to prove the immortality of the soule 44. 45. the heathen knew of the soules immortality 49. Infinite thing how apprehended 90. a thing is infinite two waies ibid. 195. Iustice the most excellent vertue 1. Iustification twofold 137. God doth three things in our justification 117. K Kidneyes are in a secret place 25. Knowledge of the creatures shall evanish in the life to come 78. 79 fulnesse of knowledge twofold 80. 81 divers distinctions of knowledge ibid. 82. 85. 86. 87. a twofold act of knowledge 84. how knowledge is in the Angels and mans mind 85. a threefold knowledge in Angels ib. a difference betwixt our knowledge and the Angels 91. L Libertie twofold 108. Impediments hindering the wills liberty 115 Light the greater it bee obscures the lesser 71. Love what it is 161. sundry distinctions of love 162 163 164 165 166. things are loved two waies 164. 169. degrees of love 166. the perpetuitie of love 166 love is an affection or deed 175. a twofold cause of love ibid. How wee are to love our parents 176. 177. love descends 178. how farre an unregenerate mans love extends 181. wee should love our enemies ib. true love is one 182. remedies to cure sinfull love ibid. Life contemplative preferred to the active 278. Man hath a threefold life 222. 260. the Active in some case is preferred 257. Mans life considered two waies ibid. whereto these two lives are compared 259. Mans life resembled to sixe things 260. 263. Liver inclosed in a net 23. Lungs seated next the heart ibid. M Magistrates authority consists in foure things 172. Man a little world 41. hee is considered 3. waies 136. the first part of mans superioritie over his children 237. man diversly considered 150. he hath a passive power to grace 116. man and wife one 268 Matrimony hath two parts in it 269. Members of the body placed wisely by God 13. the difference of the members 14. Middles are often chosen as evill 114. all things are joyned by middles 39. things are joyned two waies 113. wee see a thing by two middles 79. there is a twofold middle 152. 154. no middle betwixt vertue and vice 153 Miracle creation is not a miracle 9. when a worke is a miracle ibid. the resurrection is a miracle ibid. two conditions required in a miracle 118. mans conversion is not a miracle 119. N Nature taken five waies 250 Necessity diversly distinguished 36. 109. 178. Neighbour how to be loved 173. in what cases hee is to bee preferred before our selves 380. wee are not to love all our neighbours alike 175. In what cases wee are to preferre our selves to our neighbours 174. 175 Nothing taken divers waies 4. made of nothing 6. O Oppositiō twofold 185. 214. Order twofold in discipline 71. Originall righteousnesse was not supernatural to Adam 249. but naturall 250. reasons to prove that it was naturall 251. to make it supernaturall draweth many errours with it 253. P Passion what it is 139. 140 what seate they have in the soule ibid. they are moved by the understanding ibid onely reason subdues the passions 141. they have a threefold motion ibid. they are only in the concupiscible irascible faculties 142. their number is in the divers respects of good and evill ibid. the divisions of the passions 143 where the passions are united 144. Christ tooke our passiōs 145. what passions hee tooke ibid. how they were ruled in Christ 146. no contrarietie amongst his passions 148. what contradiction ariseth in our passions ibid. it is a fearefull thing to be given over to them 149. how the Moralists cure the passions 151. the Stoickes roote out all passions 158. foure waies Christ cureth the passions 159. 160. 161 how farre the godly are renewed in their passions 148. Perfection diversly distinguished 66. 186. Philosophie twofold 95 Poligamie is unlawful 310. Power diversly distinguished 116. 240. 241. Poverty twofold 243. Proposition hypotheticke when true 121. R Recompence fourefold 226 Reasō hath a twofold act 84 Resistance diversly distinguished 133. 134. Renouncing of things twofold 243 Resurrection a miracle 10. Rib what is meant by the fift rib 24. the rib taken out of Adams side no superfluous thing 266 it was one of his ordinary ribs ib. how this rib became a woman 267. what matter was added to it ibid. Right to a thing diversly distinguished 241. 242. 244. what right Christ had to the creatures 241. 242. S Sadnesse hath many branches 144. Sciences how found out 71. the first principles of sciences are not inbred 68. Seeing three things required for it 79. we see three waies 75. Senses the common sense differeth from the particular senses 27. wherin the five senses agree 28 wherein they differ ibid. which is the most excellent sense 29. 30. whereunto they are compared ib. Similitude twofold 61. one thing hath a similitude to another two waies ibid. it differeth from an image 63. fim litude a great cause of love 245. Servile subjection 236. five sorts of servants ibid. it is contrary to the first estate 237. Sinne in a countrey fourefold 274 God doth threethings to sinners 276. Sin three things follow sinne 35. how it is in the understanding 101. a man sinnes two waies 102. how the workes of the Gentiles are sinne 157 Soule hath three faculties 34. how they differ 52. the rising of the body doth perfect the glory of the soule 35. how the soule of man differeth from the life of beasts 42. and frō al other things 43. the soule hath a twofold life 50. how the soule is in the body 53. the soule cannot animate two bodies 54. what middle the soule keepeth 57. our soules

〈◊〉 〈◊〉 Essentially thus God is onely immortall 1 Tim. 6.16 Secondly Ex dono creationis by creation as the Angels and the soule of man Immortale multiplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex dono creationis ex hypothesi ex dono novaecreationis Thirdly Ex hypothesi by condition as Adams body had beene immortall if hee had stood in Innocencie Fourthly Ex dono novae creationis by the resurrection as our bodies and the new Heavens shall last perpetually after the resurrection The Physitians observed three estates in man Illust 2 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum plus accedit quam decedit when more nourishment remaines with the body than goeth from the body this should have beene in Adams posterity if hee had not fallen The second estate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum quantum decedit per pugnam nutritio tantum apponit When as much nourishment remaines as decayeth The third estate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Declinans aetas Cibos assumimus ut corruptio quae posset accedere ex consumptione naturalis humidi evitetur ubi accedit minus quam deficit this is the decaying estate of man when lesse nourishment remaineth than decayeth and this was not in Adam before his fall When wee put water into wine at the first the wine converts the water into it but put often water to it then all turnes to water The body of man before the fall should not have turned to corruption but still should have turned the nourishment to wholsome food It is true there was some contrariety here for otherwaies hee could not have beene nourished but this was without the hurt of the whole which remained whole and perfit so that his body should have beene aequivalenter incorruptibile licet non videretur eadem numero materia It should still have remained that selfe-same body although in it there was some alteration for even as Theseus Shippe after that he had scoured the Sea from Pirats by her they hung her up as a memoriall to the posterity and the Athenians Plutarchi Moral when any planke or board decayed in her they put a new planke or board in place of it so that she was still eadem numero navis that selfe-same Shippe shee was before So should the body of man have beene still the same body by supplying new and equall strength for that which failed The Church of Rome holds The tenet of the Church of Rome concerning the immortality of the body that the body of man before the fall was mortall of it selfe and that the immortality of it came onely from without from that supernaturall righteousnesse which God cloathed Adam with and that death is onely but by accident from sinne because it removeth the bridle originall righteousnesse which held backe death and they say that the soule required a fit body to exercise her functions Bellarm. de grait primi hominis cap. 9. but it could not have such a body except made of contrary humours hence it received a body joyned to it by accident mortall which defect they say is supplied by that supernaturall righteousnesse Againe they hold that this necessity of death which was in nature before the fall is now turned since the fall into a punishment of sinne It was naturall before the fall say they for a woman to beare children but after the fall it was painefull and a punishment of sinne It was naturall before the fall for the Serpent to glide upon her belly but after the fall she was to glide with paine upon her belly this was the punishment of sin So say they death was naturall to man before the fall in his Pure naturals but now it is turned to him unto punishment of sinne and as the beasts which sinne not yet die so should man in his Pure naturals have died although he had not sinned if supernaturall righteousnes had not restrained his death In sensu coniuncto non poterat mori sed in sensu diviso poterat mori But wee hold that Adams body in his innocent estate was naturally incorruptible ex hypothesi that is so long as hee stood in holinesse there was such a harmony amongst the qualities of his body that they could breed no distemperature or bring death to him his body before the fall might have died but this power should never have beene reduced into act so long as he obeyed his maker but it is otherwise mortall now for now of necessity hee must die then it was in potentia remotissima in a most remote power to death now it is in potentia propinqua in a most neere power Angeli non poterant mori neque necesse erat eis mori Ad●●● poterat mori sed non necesse erat ei mori sed Ada●● corrupt necesse est ei mori The Angels could not die neither was it necessary that they should die Adam might die but it was not necessary that hee should die but Adam being corrupted it is necessary that he should die Our reasons to prove the immortalitie of Adams bodie before the fall are these Our reasons to prove that the body was naturally immortall and not supernaturally First the soule desireth naturally alwayes to be in the body therefore naturally it might attaine to this end Reason 1 for naturall desires before the fall were not frustrate so that it behoved the body naturally to be immortall and not supernaturally as they hold for the further clearing of this we must consider the soule either in the separation from the body or as it exists after the separation In the separation from the body it is contrary to the desire of the soule to be separate from the body therefore the naturall desire of it is to remaine in the body Againe Aliquid est contra aliquid praeter naturam animae when the soule exists out of the body est praeter naturam ejus it is beside the nature of the soule although it be not contrary to it therefore it must naturally long to be in the body againe Esth lib. 2. dist 19. They answer that the understanding creature desires naturally some things which it cannot attaine to but by supernaturall meanes as the soules of the blessed naturally desire to be joyned to their bodies againe yet they cannot attaine to this but by a supernaturall power to wit by the resurrection So say they the soule naturally desires the eternitie of the body although by nature it cannot attaine to it but there must be some supernaturall righteousnesse to cause it attaine to this Answer The case is not alike after hee hath sinned and before for after hee had sinned and the soule separate from the body naturally it cannot be joyned to it againe but by the supernaturall power of God but before the fall the soule should naturally have attained to that desire to have enjoyed an immortall body for it had no desire in it before the fall which it should shun

and flee as repugnant to the nature of it to remaine a little while in the body and afterward to remaine still without the bodie De summo bono lib. 1. sect 68. Secundum vegetativam sensitivam facultatem habuit actum naturalem sed secundum superiorem facultatem habuit actum super naturalem Secondly Lessius the Iesuite answers after this manner that there are three faculties in the soule the vegetative sensitive and understanding facultie he saith that the soule should have had an inclination and desire to the body naturally according to the vegetative and sensitive faculties but not according to the understanding or supreme which required a supernaturall power to worke this desire The soule saith hee being satisfied in her naturall desires in her vegetative and sensitive faculties cannot long for those againe by a supernaturall desire for it longeth now to be like the Angels of God neither marrying nor giving in marriage Matth. 22.30 But supernaturally in the estate of blessednesse shee desireth such a body which shall not hinder the body to attaine to her supreme and last end Answer It is true that after the fall the vegetative and sensitive faculties hinder the intellectuall facultie to attaine to the supreme end God but before the fall and in the conjunction of the soule with the body againe these inferiour faculties were subordinate and shall be subordinate to the superior facultie and did no wayes hinder or shall hinder the superior facultie therefore the soule naturally before the fall desired according to all those faculties the conjunction with the body and so it shall in the resurrection These be Lessius words Non abhorret a corpore nisi tale sit quod libertati functioni intelligentiae officict It abhorres not a body but such a body which hindereth the libertie and function of the understanding But so it was that the body of man was such before the fall therefore the soule desireth naturally the conjunction with the body in the estate and likewise shall doe in the life to come Hence wee may gather Consequence that the soule after the resurrection shall enjoy a greater measure of blessednesse and joy then it did before and that the body shall not be a hinderence to it as it is now for now when it begins to thinke of God and spirituall things it must be abstract from the senses as the Prophets had their heavenly visions intellectuall and not by sense but after the resurrection the senses shall not be a hinderance but a furtherance to the soule Adam after his fall lived 930. yeares Gen. Reason 2 Methusalem 960. yeares wanting this supernaturall 1 righteousnesse what made this nothing but the reliques of that naturall immortalitie which was in man before the fall Therefore it was not supernaturall righteousnesse that made him immortall God made the Israelits cloathes last forty yeares in the Wildernesse Deut. 29.5 And Manna in the golden pot Reason 3 Heb. 9.4 corruptible in it selfe yet to last so many hundred yeares And if Iosephs bones lasted 215. yeares Iosh 24.31 And if the Egyptians could embalme bodies artificially that they could continue without corruption for so many hundred yeares how much more could God make Adams body to have continued without corruption naturally if hee had stood in innocencie The fourth reason is taken from the cause of death Reason 4 which is sinne there was no sinne in his naturall body and therefore no death There are three things which follow sinne First Dominium peccati the dominion of sinne Secondly Sensus peccati the sense of sinne Thirdly Vltinum consequens peccati the last consequent of sinne upon his body when it is turned to dust The dominion of sinne is taken away by regeneration the sense of sinne is taken away by death the last consequent of sinne when the body is turned to ashes the body all this time being neither Purum nor impurum but non purum this is taken away by the resurrection Corpus consideratur ut est purum impurum non purum There was no dominion of sinne in Adam before the fall therefore hee had no need of regeneration there was no sense of sinne in him therefore hee could not naturally die the last consequent of sinne was not in him therefore his body stood not in neede of the resurrection Man before the fall A collation betwixt the innocent and old Adam his body was immortall naturally Christ the second Adam his body was mortall willingly but not necessarily for he tooke our infirmities upon him Esu 53. Ioh. 10. therefore Augustine saith well Traxit quidem mortalitatem sed non contraxit non fuit necessitas in Christo respectu peccati sed respectu paenae Hee tooke our mortalitie upon him but hee contracted it not by sinne there was no necessitie whereby Christ should die in respect of sinne Triplex necessitas illata innata assumpta but in respect of the punishment But man now necessarily dieth It is appointed for all men to die Est illata necessitas Adamo est innata necessitas nobis est assumpta necessitas in Christo Necessitie of death was layd upon Adam for his sinne necessitie of death is inbred in us but death was willingly assumed by Christ But yet when he had once willingly taken upon him our nature and infirmities hee must die for it is appointed for all who have taken our naturall infirmities to die A man gives his word willingly for such a summe for his friend but when hee hath willingly given it a necessitie is laid upon him to pay it So Christ willingly tooke this debt upon him and now must of necessitie pay it The first Adam before his fall his body was immortall A collation betwixt the innocent old and glorified Adam Ex hypothesi that is if hee had stood in obedience to God there should have beene no contrarietie betwixt the humors of his body to have bred corruption there should have beene no deformity or defect in his bodie But since the fall the body is a mortall body a deformed body and corruptible Dos But in the life to come the soule shall be satisfied in all her desires 1 Immortalitatis sive impassibilitas Duplex malum actuale poientiale and all evill shall be removed from it both actuall and potentiall there shall be no actuall evill because grace being consummate in them it excludes all sinne there shall be no potentiall evill in them because they being confirmed in goodnesse they cannot sinne Now the body in the life to come shall be fully subject to the soule not onely in respect of the being of it but also in respect of the actions and passions the motions and corporall qualities of it and then it shall be free from corruption both actuall and potentiall it shall be free from actuall corruption because there shall be no deformitie or defect in it and from potentiall corruption because then

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 microcos●●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 lamb● 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

Spirits Soule and Bodies Answ By the Spirit is not meant here a third thing which joynes the soule and body together but by the Spirit hee meanes the gift of sanctification which is through the whole man both in Soule and body opposite to the Old man Rom. 7. The soule is joyned immediately to the body Conseq therefore Averrois erred who held that the phantasies or imaginations were a middle to joyne the soule and the body together So these who held that the soule was joyned to the Body by corporall Spirits and so these who held that they were joyned together by light The soule being one yet hath three distinct Faculties the Vegetative Prop. Sensitive and Reasonable faculties In the conception the Vegetative and Sensitive faculties are vertually in the seede Illust untill the fortieth day and after the fortieth day the reasonable soule is infused Anima vegetativa sensitiva est virtussemi nis praeparans materiam ad recipiendem formam intellectualem they give place and it animates the body Exod. 21.22 If two strive together if one of them strike a woman with child that she part with her child and there bee no hurt neither to the mother nor to the child then the striker shall not die but if there follow death of either of them then the striker shall die If shee part with the child before it bee quicke in her belly then shee shall not die but if it bee a quicke child and shee part with it then hee shall die Physitians and Canonists hold that before the forty dayes it is not a living child it is then called Golem Psal 139. vers 16. Massa rudis corpus imperfectum before the members bee fashioned in it The seventie reade these words Exod. 21. verse 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non signatum which they referre to the imperfect child when the woman abhorts and the Rabins call it Asiman which word they borrowed from the Greekes as money not sealed or stamped therefore the Law saith Si exierint jeladébha nati ejus her sonnes the Law then meaneth of a perfect and a formed infant when a resonable soule quickens it Why should one give life for life when as yet the life is not perfect Adams body perfectly fashioned saith Augustine received life and not before So infants bodies perfectly fashioned receive the reasonable soule The soule is joyned to the body to make up one person Prop. The soule is not in the body Illust as a man dwelling in his house or a Sayler in the shippe for a house will stand without the man but the body decayeth without the soule shee is not in the body as the Spider in her web as Chalcidius held determinate to one part of the body and from thence giving vertue and influence to the whole body as the spider dwelling in the middle of her Cob-web feeles the least touch in the webbe either within or without Neither dwels the soule in the body as water into a vessell or as one liquor into another or as the heate in the fire but as the morning light imparts the beames here and there and in an instant doth unite her selfe to the transparent ayre in all and every part thereof still resting whole when the ayre is divided abiding pure when the ayre is corrupted So the soule filleth the body beeing all in all and all in every part and as the Sunne bringeth light from above although we behold it in the ayre so the soule springs from eternall light although shee shew her powers in the body and as the Sunne in diverse places worketh diverse effects here Harvest there Spring here Evening there Morning so doth the soule in our little world worke diversely upon diverse objects here shee attracts there shee decocts here shee quickens there shee makes to grow the light shines by it selfe without the ayre but not the ayre without the light so the soule lives by it selfe but the body cannot live without the soule But as in all comparisons there is some dissimilitude so it is here for the light is but a qualitie but the Soule is a substance the light comes from the substance of the Sunne but the Soule is not of the Essence of God This conjunction betwixt the soule and the body is so neere that it makes up one Person and this is the reason why the soules long for the bodies Revel 6.10 to bee joyned againe to them in the resurrection The soule was joyned to the body to make up one Person Consequence and to dwell perpetually in the body but since the fall the soule is from home in the body and absent from the Lord Prop. 2. Cor. 6. The Soule is appointed onely to animate one Body Illust The body of a flee must onely have the life of a flee in it Anima non est unibilis omni corporised organino naturall ad susceptionem corporis apto the Soule of a man cannot animate the body of an other Man or an Elephant Materiae individuales ejusdem speciei sunt ita determinatae ut nullam aliam formam ejusdem speciei recipere possunt that is Every body of that same kinde is so determinate that it cannot receive any other forme of the same kind but the owne The soule can animate no body but the owne body of it Consequence therefore they erre who thinke that the Soule of Man may enter into the body of a beast and animate it 2. The Pythagareans and the Iewes erre who held that the soules went from one body to another Marke 6.16 The soule was placed in the body Prop. to animate and to rule it There are two things required in a forme First Illust 1 that it give a being to the matter Secondly that the forme and matter make up one thing so doth the Soule of man give being to the body and makes up one Person with the body Object But seeing the soule is a spirituall thing and the body corporall of two different natures how can they make up one person Answ The more excellent that the forme is the more nearely it is joyned to the matter and makes the neerer conjunction with it So the soule of man joyned with his body makes a more stricter conjunction then the life of the beast joyned with his body But if the body were of the same nature with the soule it should not make up one person as the life of the beast joyned with the body makes not up one Person because of the basenesse of the forme which is onely drawne out of the matter Wee beleeve that Christ tooke upon him the nature of Man and therefore a soule Illust 2 which would not follow if the soule were not an essentiall part of man but onely a ruler of the body Christs Divinity might have ruled his humanity But Apollinaris was condemned for taking away of Christs Soule and putting onely his Divinity in place of a soule to rule the body There are some

formes which rule onely the body but doe not animate them as the Angels when they tooke bodies upon them Angelorum operationes in corporibus non fuerunt vitales Those things which the Angels did in the Bodies were not vitall They ruled the bodies but they informed them not and they onely moved the bodies Secondly there are some formes that informe things but doe not rule them as the formes of things without life Thirdly there are formes which informe and rule as the Soule of man in the body Object It is said that the Angels did eate and drinke Gen. 18. Therefore they have exercised these vitall functions in the body Answ Theodoret answers Metaphorice non propriè dicuntur edere Atistot 2. de anim They are said to eate by way of metaphor but not properly because of the manner of the true eating and the Philosopher saith that Vox est actus animati corporis The voyce is the act of the living creature but when a Lute giveth a sound it is but metaphorically a voyce saith hee So the eating of the Angels was but metaphorically a eating for they eate not to digest or to nourish their bodies In this that the Soule is joyned to the body as the forme Consequence wee may admire the mervailous worke of God for if David wondered at the mervailous fashioning of the body in his mothers wombe Psal 139. much more may wee admire the mervailous conjunction of the Soule with the body for we may observe that the highest of the lowest kind is joyned alwaies to the lowest of the highest kind as the lowest of living creatures which have life is the shell-fish as the Oyster differeth little from the life of the plant is comes nearer in order to the beast then the plant doth because it feeles therefore it is well said by one Tho. Aquin. contragent Sapientia Dei conjungit fines superiorum principijs inferiorum the wisedom of God hath conjoyned the ends of the superiour with the beginning of the inferiour as the shel-fish to bee the basest amongst the sensitive and more noble then the vegetative So the body of man is the most excellent and highest in degree of the inferiour creatures the soule againe of man is the lowest of intellectual Spirits marke thē how these two are joyned together Therfore fitly the soule of man hath beene compared by some to the horizon for as the horizon separates the upper parts of the world from the nether to our sight and yet the sphere is one so doth the soule separate the intellectuall substances from the earthly bodies and yet is one with them both And as Hercules was said to be Partim apud superos partim apud inferos so is the Soule partly with the Spirits above and partly with the bodies below The body joyned to the soule Prop. maketh the soule a compleate spirit The Angels without bodies are spiritus completi Illust but our soules without the bodies are incompleate spirits The Angels when they assumed bodies it was not to their perfection but for their ministery Non quibus juventur sed quibus invent Not that they were helped by these bodies but that they might helpe us They have a double action one of contemplation another of ministery for contemplation to behold the face of God continually Matth. 18.10 They tooke not bodies upon them but onely for the ministry to us but the soule of man is an incompleate Spirit without the bodie The soule was joyned to the body Prop. to goe upward to God and not to be depressed by the body When water and oyle are put together Illust the oyle being more aeriall goeth above and the water being heavie goeth under so the soule being more celestiall went upward and was not drawne by the body when man stood in innocency The Soule hath sundry operations in the body Prop. When it groweth Illust it is called anima when it contemplates Anima est simplex in essentis multiplex in potentia it is called a spirit when it seeth and heareth it is called sense when it is wise it is called animus when it discernes it is called reason when it remembers it is called memory when it assents lightly it is called opinion when she defineth a truth by certaine principles then it is called judgement God hath wisely placed the faculties of the Soule and the Body Prop. Hee hath placed the intellectuall facultie in the Braine Illust as highest the affections in the Heart the naturall part in the Liver and Stomacke hee hath placed the understanding in the Head as in the throane in the Heart as in the chamber but the rest of the inferior faculties hee hath placed below as it were in the Kitchen and as it were an unseemely thing for a Prince to be sitting in the Kitchen and never to minde matters of estate so it is a base thing for the soule to have minde of nothing but of eating and drinking and to choose Martha her part but never Maries Luke 10.42 Man before his fall lived the life of God A collation betwixt the innocent and old Adam but since the fall hee lives onely the naturall life and few live the life of grace There is so little life in the shell-fish that wee cannot tell whether they live the life of the plant or the sensitive life So the life of God is so weake in many men that we cannot tell whether it be the naturall life or the spirituall life which they live Zeuzes the Painter painted grapes so lively that hee deceived the birds and made them come fleeing to them Dedalus made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 images mooving by themselves hee made men beleeve that they were living but Pygmaleon made an image so lively that he fell in love with it himselfe So hypocrites which live onely the life of Nature they will so counterfeit the actions of the faithfull that they make men beleeve indeed that they live the life of God and some times they deceive themselves thinking that they are living when they indeede are dead the quickning power of the soule desires onely being and so it rests the sense would not onely bee but also bee well but the understanding aspires above all these to eternall blisse these three powers make three sorts of men for some like plants doe fill their veines onely some againe doe take their senses pleasure like beasts onely and some doe contemplate like Angels therefore the Poets in their fables doe faine that some were turned into flowers others into beasts and others into gods CHAP. IIII. Of the end of Mans Creation MAn was created to serve God A circle is more perfect than a line Prol. for a circle returnes backe to the point whence it began Illust 1 but a line is more imperfect Duplex est motus rectus circularis never returning to the place from whence it began Man and Angels returne backe to God who made them like a

and sleepe not soundly they may be compared to little children who first blacke the faces of their fellowes and then are afraid of them so they first set up these images and then superstitiously worshipping them are afraid of them but the true remedie to cure this superstitious feare is to learne in spirit and truth to worship the Lord Ioh. 4. 5 The life is taken three manner of wayes in the Scriptures Triplex vira in homine physica politica theologica 1 naturally 2 politically and 3 theologically Naturally when the soule and the body are joyned and the soule quickens it Politically Eccles 6.8 what hath the poore that knoweth to walke before the living the poor are as it were dead in respect of the rich who have the comfortable meanes to make them live well Theologically the just live by faith Habac. 2.4 so Rom. 7.8 and the commandement which was ordained to life feare him least who can but take thy politicke life from thee thy goods feare him but in the second degree who can take thy naturall life from thee but feare him most of all who can take thy spirituall life from thee this is to kill the soule Of the passion of Boldnesse contrary to feare Boldnesse is a passion of the soule which fortifieth it against greatest miseries hardest to be avoided and incourageth it to pursue good things which are most painefull to obtaine This passion is for the most part joyned with temeritie or rashnesse When the saints of God stand forth for the defence of his Church or Gods glory it is not boldnesse but courage or fortitude CHAP. XIV Of Choler or Anger ANger is a passion of the minde for wrong offred it differeth from hatred for anger seekes revenge sub ratione justi vindicativi it hath respect to justice and revenge and it is a sudden passion but the passion of hatred is a bad passion in us it is ira inveterata Augustine compares anger to a mote in a mans eye but hatred to a balke or a beame Anger is in God eminenter in beasts it is but umbrairae and in man it is properly A collation betwixt the innocent and second renewed old Adam Distinct 13. q. ult Bonaventure maketh foure sorts of anger the first which ariseth from a detestation of the sin this he calleth affectus purae detestationis that is when one detests sinne purely which might have beene in Adam himselfe before he fell if he had beene angry with Eva when shee inticed him to eate of the forbidden fruite Secondly when there ariseth a detestation of the sinne with a certaine trouble in the sensuall part yet without any perturbation of the minde and this was in Christ Thirdly when not onely the inferiour faculties but also the superiour are troubled as in the children of God when they are angry against sinne their zeale sometimes so disturbes them that it hindreth their reason for a while but afterward it growes more cleare again as when we lay eye salve to the eyes the eyes for a while are dimmer but afterward they see more clearely so this zeale although it trouble reason for a while yet afterward it becomes more cleare Fourthly it not onely disturbes the inferiour faculties but also blindes reason and puls out the eyes of it in the unregenerate as the Philistines did Sampsons eyes Iudg. 16. Sometimes man useth not reason at all A collation betwixt the old renewed and and second Adam but like beasts follow instinct as mad men and children sometimes man useth reason but his reason is so corrupt and depraved that his corrupt reason and his peverse will makes his anger to be more sinfull as Absalons hatred towards Amnon which he kept two yeares within himselfe but when he found opportunitie he killed his brother 2 Sam. 13. Thirdly reason may be rightly set but yet the sensuall appetite so prevailes that it overcomes the will as in David when hee would have killed Nabal 1 Sam. 25. Fourthly reason may be rightly set and have the dominion although anger bee not fully subdued yet it prevailes not as it falls out in the children of God when they are standing in the state of grace tergiversatur in his licèt non reluctetur it makes some shift in the Children of God although it resist not altogether Fiftly when there is a full and totall subjection of anger and this was in Christ There are two sorts of anger the anger of zeale A collation betwixt the second and renewed Adam Duplex ira zeli resipiscentiae and the anger of repentance the anger of zeale is a desire to punish sinne as sinne in others and that was in Christ when he whipt out the buyers sellers out of the Temple Luk. 19.45 the zeale of Gods house did eate him up Psal 69.10 The anger of repentance is when one inflicts a punishment upon himselfe for his owne sinnes and is angry with himselfe for his owne sinne this was not in Christ but in the regenerate The regenerate seeke not a revenge Coll. 1 but to commit the revenge to God to whom vengeance belongs Gen 50.19 Betwixt the renewed and old Adam and if they have authoritie from God to punish non excedit modum it is not out of measure Gen. 50. but the unregenerate being but private men and having no authoritie will have tooth for tooth and eye for eye Matth. 5.18 this is the Pharises revenge and sometimes he comes to Cains revenge seven for one Gen. 4.25 and sometimes to Lameches revenge seventy for one Gen. 4.24 and sometimes to Sampsons revenge Iudg. 16.18 29 30. now let me be revenged for one of my eyes three thousand for one The regenerate are slow to anger and ready to forgive Coll. 2 but the unregenerate are ready to bee angry and slow to forgive and if they bee brought from revenge yet the dregges still remaine with them and still they remember therefore the Lord saith Lev. 19.18 yee shall neither revenge nor remember The Iewes give an example of this Simeon sent to borrow of Reuben a hatchet Ruben refuseth to lend it Ruben sent the next day to borrow a sickle from Simeon he grants it but withall he saith loe here it is I will not doe to Reuben as he did to me yesterday although this be not ultio as they say yet it is retentio To render evill for good Coll. 3 that is perversitatis perverse anger such was that of Iudas in selling of Christ Mat. 26. Quadruplex retributio perversitatis fragilitatis aequitatis perfectionis to render evill for evill est fragilitatis anger of infirmitie as Ioab when hee killed Abner for slaying of his brother Hasael 2 Sam. 3.27 to render good for good as Ahashuerus did to Mordecai who honoured him because he had discovered a treason plotted against him this was aequitatis To render good for evill this is perfectionis majoris Blesse them that curse you Mat. 5.

Wildernesse this their contemplative life hath pride for the father and idlenesse for the mother The contemplative life is the most excellent life therefore that life that drawes neerest to it must be the best There are three sorts of lifes Triplex vita activa effectiva voluptuaria the active life the effective life and the voluptuary The active life consists in managing and ruling things by prudency this was Davids life and it comes neerest to the contemplative life The effective life consists in dressing of the ground in husbandry and such this was Vzziahs life therefore 2 King 15. He is called vir agri because he delighted in tillage and this is further removed from the contemplative life than the active life The voluptuary life was that in Salomon when he gave himselfe to pleasure and delights so the life of Sardanapalus King of Assyria and this is furthest from the contemplative life Adam had the contemplative life chiefly he had the Active and effective life but he had not that voluptuary or sinfull life delighting in pleasure The first Adam his life was contemplative A collation betwixt the innocent old and glorified Adam active and effective The old Adam his life is voluptuary for the end of all his actions is pleasure The glorified Adam his life is contemplative and active onely Actiones internae quarum finis contemplaetio manebunt in vita futura ut dilectio amor at actioues exttrnae quarum finis est actio non manebunt quales sunt vir tutes morales quae diriguntur ad finem scilicet contemplatiorem at non versantur circa finem quia hoo proprium est contemplarionis and in this consists his last happinesse In the life to come the glorified Adam shall have all sorts of perfection in him First his desire shall be perfected in his being every thing naturally desires the being and preservation of it selfe for hee shall be perpetually Secondly his desire shall be fulfilled in these things that are common to him and other living creatures which is delight his delights and pleasure shall be spirituall altogether and these farre exceed corporall delights because men are contented to suffer many corporall torments for spirituall delights Thirdly his desire shall be fulfilled in his reasonable desires Quadruplex defiderium commune animale rationale intellectuale which is to rule his active and civill life In his active life so to live vertuously that hee cannot make defection to evill in this civill life for all that a man desires in this life is honour a good name and riches the desires of all these shall be perfected in the life to come for honour wee shall reigne with him Revel 20. For a good name none shall have place to accuse or revile them there for riches Psal 111. Riches and glory are in his house Fourthly his desire shall be fulfilled in his intellectuall knowledge because then hee shall attaine to the full perfection of these things that he desires to know and this shall bee the perfection of his contemplative life in beholding God which is the complement of all his other desires and they all ayme at this Object But it may be said that mans desire shall not be fulfilled in the life to come by beholding God for the soules in glory long for their bodies againe and have not their full rest till they injoy them Answ Duplex desiderium ex parte appetibilis ex parte appetentis The soules in glory desire no greater measure of joy than to behold God who is the end and object of their blessed nesse But they desire a greater perfection in respect of themselves because they doe not so totally and fully injoy that which they desire to possesse A man sitting at a table furnished with variety of dishes hee desires no moe dishes than are at the table yet hee desires to have a better stomacke so the soules in glory desire no greater measure of blessednesse than to behold God but respecting the longing they have for their bodies they are not come to the fulnesse of their blessednesse till they be joyned together againe Quest Whether shall the soule after the resurrection being joyned with the body againe enjoy greater happinesse than it had without the body in heaven Answ In respect of the object which is God it shall have no greater happinesse but in respect of it selfe it shall have greater joy both extensive because it shall rejoyce in the glory of the body Duplex gaudium extensivum intensivum Picalhom lib. 10. Etbic Sexcordiriones vitae bumanae metaphora sumpta a carcere a monstro a mundo a navi a curru ab●ave and intensive because in the conjunction with the body the operation therefore shall be more forcible when soule and body are joyned together The Academickes make fixe conditions of the life of man whereunto it is resembled which they set out to us by six metaphors The first is in the conjunction of the soule and the body and herein they take the comparison from a man in a Prison and in this estate man had need of spurres to stirre him up that he may come out of prison The second Condition of mans life is in consisting of contrary faculties and in this estate they compare him to a Monster halfe man and halfe beast the sensuall part fighting against the reasonable here we must take heed ne pars fera voret humanam lest the brutish part overcome the reasonable The third condition makes him an absolute man and then he is called the little world or epilogus mundi the compend of the world and so hee should labour to keepe all things in a just frame The fourth condition as he is ayming towards his end and so he is compared to a shippe in the midst of the Sea sayling towards the haven reason is the ship the windes waves and rockes are the many hazards we are exposed to in this life the oares are his affections and desires and when the eye is set upon eternall happinesse this is like the pole which directs the ship The fift condition is then when as the soule is purified by vertue and elevated above the owne nature then it is compared to a chariot which resembles the whole constitution of the soule joyned to the body the Coach-man is reason the horses which draw the coach are two one white and another blacke the white horse is the irascible appetite the blacke is the concupiscible appetite the spurres which spurre these horses forward are desire of honour and feare of shame The sixt condition is when the soule by contemplation ascends to God then it is compared to a fowle mounting upward then it is no longer considered as yoaked in the coach for now the horses are loosed auriga sistens eos ad praesepe tribuit eis nectar ambrosiam that is the coachman loosing the horses brings them to the manger and

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

and the Angels differ ibid. the soule hath a diverse operation in the body ibid. three things proper to the soule 139. Spirits that there are intellectuall spirits 51. T Theologie differeth from other sciences 10 Tongue the properties therof 19. Truth three things concurre that a man may speake a truth 24 V Vertues morrall and theologicall differ 154. Vertue twofold 283. Virginitie is not a vertue 282. The Papists make 3 crownes for Virgins Martyrs and Doctors of the people 285. Visage the bewrayer of the minde 27. Vnderstanding twofold 67. 197. twofold act of the understanding 99. sinne how in the understanding 101 Vniversall twofold 70. Vse of the creatures twofold 239. 240. to give to use and in use differ ibid the use of a thing manifold ibid. W Will three properties thereof 97. it followeth the last determination of reason ibi why sometimes it doth not follow the understanding 98. the will and understanding are reciprocant in action ibid. whether we will a thing or understand it first 1●0 how the will followeth the last determination of reason 103. the understanding is not the cause of the wils liberty 105. it hath a twofold liberty 108. the essentiall property of the will 113. what determinates the will 112. two things considered in the will 113 114. it is not the cause of our predestination 122. a mans wils a thing two waies 131 the will hath a threefold motion ib. it is considered three waies 133. it hath neede of two things 191. Woman made out of the man 264. why made of the rib 266 Woman helpes her husband in three things 278 World considered two wayes 7. there should not be too great inequalitie between man and wife in marriage 279. 1. Cor. 15.49 As we have borne the image of the earthly Adam so shall wee beare the image of the heavenly Adam A Table of the places of Scripture cleared in this Booke Cap. Ver. pa. Genesis 1 2 164 16 11 237 26 6 120 25 10 49 30 37 3 39 9 163 50 19 225 Exodus 5 2 185 13 17 120 16 19 154 21 22 52 3● 32 180 34 1 95 Levit. 17 11 44 18 18 67 19 2 7   18 151 Numb 10 33 73 23 14 119   21 215 Deut. 11 12 135 23 24 241 25 4 114   25 272 28 26 14 29 5 35 Iosh 2 1 274 Iudg. 13 22 89 14 15 77 1 Sam. 6 14 184 23 11 121 25 21 197 2 Sam. 2 10 186 12 8 273 19 22 ibid. 23 20 73 1 King 13 5 115 18 27 153 22 28 122 2 King 2 24 153 3 14 47 1 Chron. 12 33 168 Iob. 4 18 107 21 27 20 Psal 19 9 18 17 8 16 31 9 43 45 1 19 49 3 83   12 46 80 11 40 81 14 133 104 29 7 121 4 70 137 16 6 Prov. 3 3 22   16 20   27 141 6 8 162 8 13 19 1 22 26 17 15 155 21 1 111 Eccles 6 7 18   8 223 7 9 230 10 2 22 Cant. 1 4 165 Esay 11 5 159 28 21 215   26 95 Iere. 7 13 132 10 11 4 12 2 26 50 20 215 Dan. 8 23 27 Hosea 2 21 75 7 3 153 9 16 274 10 11 114 Ionas 3 3 73   5 123 Matt. 5 28 140 6 23 29 8 24 68 12 4 13   8 240 19 33 10 22 30 34   31 167 26 23 48   38 206   39 190 Marke 2 27 240 4 26 135 6 34 25 10 21 243   24 ibid. 11 13 4 12 31 168 Luke 3 11 166 10 42 58   22 196 12 47 140 33 34 16 Iohn 1 9 69 4 36 40 1 33 145 12 39 113   1 9 14 9 89 15 15 125 19 34 25 Actes 3 48 125 7 24 160 12 23 12 26 24 44 Rom. 2 29 18 6 18 108 9 3 180 10 17 17 1. Cor. 6 16 169 8 4 4 12 15 14 15 35 2   42 37 13 10 76 2. Cor. 4 4 61   6 4 11 8 242 12 14 177 Galat. 2 9 120   26 170 4 6 148   24 219 Ephes 1 3 138 3 10 148   18 216 4 25 147 5 23 15 Philip. 1 23 179 2 21 176 3 12 89   17 129 Collos 3 5 173   10 61 1 Thes 4 17 115 5 23 52 1. Tim. 3 1 153 5 4 17   33 173 2. Tim. 1 12 136 2 13 72 Heb. 1 15 15 11 12 13 Iam. 2 25 274 2. Pet. 1 9 75 2 14 16 4 4 75 1 Ioh. 2 4 24 3 2 38 4 20 166 Iude.   3 188 Rev. 6 10 54 9 22 255 A Delineation of this whole Booke IT is a Position in the Metaphysickes that Omne bonum est sui communicativum Goodnesse cannot be contained within it selfe but it manifests it selfe to others So the Moralists say Amor uon est unius Love must alwayes be betwixt tvvo or moe So the love and goodnesse of Gods are manifested to the world divers wayes but the first sight that we get in them is in Creation whereby God gave all things through them a being and substance which no creature on earth can understand except man because he beareth the Image of God or at least some sparkles thereof ingrafted in his heart That we may conceive what this Image is we must branch it out according as it hath the situation in the soule and body of man These are lively described to us in this booke which is divided into two parts In the first is contained The Creation in generall of all creatures cha 1 particular of man ch 2. where is considered the Creation of man 1 in generall in body wherin is considered of the members which are either externall as the Head Chap. 3. Eyes Chap. 3. Eares Chap. 3. Mouth Chap. 3. Tongue Chap. 3. Womans dugge Chap. 3. Hands Chap. 3. internall as the Heart Chap. 3. Liver Chap. 3. Lungs Chap. 3. Ribbes Chap. 3. Intrales Chap. 3. Iejunum intestinum Chap. 3. Kidneyes Chap. 3. Five senses Chap. 3. Immortalitie chap. 4 Perfection chap. 5 Soule ch 6. wherein is considered of the Immortalitie chap. 7. Conjunction of soule and body chap. 8. 2. end wherefore he was created 9. 3. image of God ● 10 which was either inward in his Vnderstanding where is described Adams knowledge chap. 11. which was either inbred and that naturall 12. acquired 13 reveiled and that Of God 14. Of his creatures 15. Will wherein we must consider Conformity Chap. 16. L●berty Chap. 16. Power Chap. 16. Affections see the second part Chap. 1. outward see the second part 4. two adjuncts of this Image The second part containes The affections or passions are considered either in generall Chap. 1. Wherein is considered their division which is in the part of the soule either concupiscible which containes love under which two all the passions may be reduced chap 2. irascible which containes desire under which two all the passions may be reduced chap 2. remedies either by remedies

it is not meant of nothing privatively or in comparison but of nothing negatively and simply Rom. 4. Hee calleth upon things that are not as though they were He proceeded in the Creation from the negation to the habite Deus in creatione process it a negatione ad habitum a totali privatione ad habitum a partiali privatione ad habitum when hee made the world of nothing simply secondly from a totall privation to the habite when hee made light to shine out of darkenesse 2. Cor. 4.6 thirdly from a partiall privation to the habit when he made the day to succeede to the night God hath sundry royall prerogatives which onely belong to himsefe Prop. First God can create a thing of nothing Illust therefore the Magitians of Egypt who in shew had many things yet could not truely make the basest creeping things Exod. 8.18 Secondly it is Gods prerogative to turne a thing to nothing Tanta est distantia ab ente ad non ens ut à non ente ad ens for there is as great a vastnesse of motion from that which is to that which is not as is from that which is not to that which is A man may dissolve a body into dust by burning it but he cannot simply turne it to nothing for onely God by his power must doe this Annihilatio est substractio Divini influxus a thing is turned to nothing Solius Dei est creare de nihilo convertere in nihilum transformare addere formas rebus vivisicare conservare when God withdrawes his influence from it Thirdly it is God that can in a moment without natural preparation turne one substance into another as water into wine Iohn 2. and Lots wife into a piller of salt Gen. 19. therefore the Divell when hee would take a proofe of Christ whether he was God or not bids him change stones into bread Mat. 4. Fourthly it is Gods prerogative onely to adde formes to things man cannot simply invent a forme but compose adde or diminish from that which he hath seene already a man can make a mountaine of gold because he hath seene both a mountaine and gold so he can make Dagon halfe man and halfe fish because he hath seene both fish and a man before but hee cannot simply invent a forme Fiftly it is God that onely can put life into the creatures Sixtly to preserve and guide them continually Hee who needeth most helpes to his worke Illust 2 is the most imperfect worker There are three speciall workers considered in their place and decree Art Nature Ars Natura Deus operimur Est agens independens and God Art needeth many helpes Nature needeth few but God none for his working depends upon nothing and he presupposeth nothing to worke upon The perfection of art is to imitate nature the perfection of nature is to imitate God in his first creation when Art degenerates from nature then shee is ashamed and when nature degenerates from the first creation shee bringeth forth but monsters The tradesman when he worketh Illust 3 hee must have matter to worke upon and his patterne before him our minde when it worketh hath not neede of matter to worke upon but of a forme but God when he worketh needeth neither matter to worke upon nor patterne to worke by God when hee made the world of nothing First hee made it of nothing simply Secondly of a subject that had no hability to produce Ex inhabili subiccto as when hee made the plants out of the earth there was no more power in the earth at the first to produce these plants then there was in the rocke to give water Exod. 27. Thirdly he created man out of a subject that had no hability to produce the matter and of nothing simply touching the forme as hee made his body out of the earth Creatio in materia sed non ex materia which had no disposition in it for making of the body so he created the soule of nothing which is the forme of the body hee produced the soule of beasts both in the body and of the body He made the world of nothing E X hic non not at m●teriam sed ordinem OF signifieth not here any matter but onder onely Quest How were the creatures with God before the creation Answ Esse in sua causa ideale reale The creatures are said to bee three manner of waies First in the cause as the Rose in winter is in the roote although it bee not spred Secondly when they are in the mind by representation Thirdly when they have a reall existence The creatures were with God before their creation as in the cause so they were with God in his understanding before the creation and of this sort of beeing David speaketh Psal 139.16 saying Thine eyes did see my substance yet being imperfect and in thy booke all my members were written which in continuance were fashioned when as yet there were none of them but the creatures had not a reall existence with God as after when they were created The creatures eminenter sunt in Deo they are by way of excellency in God but in themselves they have a finite being Prop. God is the exemplar of all things Prop. The creatures are but as the shaddow to the body or as the reflex of the glasse presently vanisheth when the face is turned away So when God turneth away his face from the creatures they perish and turne to nothing Psal 104.29 They die and returne to their dust God in the creation created some things actually other things potentially in their first principles as Hony Wine The order of the Creation Oyle Balme and such God in the creation kept this order in the universe he proceedeth from the imperfect to the perfect Progressus ab imperfectis ad perfecta in universi creatione at in particulartum creatione a perfectis ad minus perfecta as the Elements were first created and then the things made of the Elements the things without life before things with life and of things with life hee made man last as most perfect but in particular things hee proceeded from the more perfect to the more imperfect as first he made the trees and then hee made the seede so hee made the Woman after the Man as more imperfect and passive Quest Whether could God have made the world better than he made it Answ Duplex perfectio graduum partium The world is confidered either in respect of the whole or in respect of the parts In respect of the whole the world is perfect both in respect of degrees and parts but respecting the parts severally the world was not perfect in respect of degrees for God by his power might have made particular things better than they were This the Scripture sheweth us Gen. 1. when it saith That every dayes worke was good but when it speakes of all together

of man since the fall is a weake heart a faint heart slow to doe any good as a base and ignorant heart Of the Liver The Liver in inclosed by a net called Reticulum the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yee would say an huske for even as the huske incloseth the Corne so doth this net compasse the Liver and it is to be marked that God hath fenced his noblest parts as the braine with Piamater and Duramater the Heart with Pericardia and the Liver with Reticulum Of the Lungs The Lungs the bellowes of the voyce Veritas est in re ut in causa in enunciations ut symbolo in mente ut in subiecto haec dicitur complexa veritat are seated so neere the heart to teach us that speech is but the interpreter of the heart against those who thinke one thing and speake another To make a man speake truth three things are necessary first there must bee veritie in the matter secondly in the conception of him who speaketh thirdly in his speech The first must be in signato the second in conceptu the third in signo If the matter be not true then the conception is false if the conception bee false then the speech is false If a man should set the kings armes aright first there must bee such a thing as a Lyon secondly the Lyon must bee set right upon the seale thirdly the seale must be set right in the waxe if any of these three be wanting the Kings armes are not rightly set So the matter which we speake of Veritas theologica logica must first be true in it selfe secondly we must conceive it rightly thirdly we must utter it rightly But in Logicall verity it is otherwaies for if there be an agreement betwixt the matter onely and the Tongue it sufficeth although it bee not rightly taken up by the minde As when I say there are Antipodes whether I beleeve this to bee true or not it makes not much it is a Logicall truth because there is an agreement betwixt the matter it selfe and the Tongue But a theologicall truth will have an agreement in all the three Augustines notation then of a lie is not persit Consequence mentiri est contra mentem ire to lie is to speake contrary to the minde for it expresseth not fully the nature of a lye for a man may lye speaking an untruth taking it to bee truth therefore Iohn maketh an untruth a lye 1 Iohn 2.4 He that saith I know him and keepeth not his Commandements is a lyer and the truth is not in him For if the matter be not true in it selfe although hee take it to bee truth and do utter it yet it is a lye it is a materiall lie and an untruth Mendacium materiale formale although it be not a formall lie So Heretickes broaching their errors which they take to bee truth teach lyes Before the fall A collation betwixt the Innocent old Adam man spake as he thought but since the fall he hath found out equivocations and mentall reservations and speaketh oftentimes contrary to that which he meanes Of the Ribbes There are two sorts of Ribbes in the body of man the first called by the Anatomists Costae legitimae whereof there are seven these defend the vitall parts the second Costae spuriae whereof there are five lying to the belly Quest When Abner stroke Hazael at the fift Ribbe and Ioab Amaza which of the Ribbes is it meant of here Answ It is meant of the inferiour Ribbes which wee call the short Ribbes and any of these five Ribbes is called the fift Ribbe When Abner strucke Hazael at the fift Rib he strucke him on the right side because he was behinde him but when Ioab strucke Amaza hee strucke him on the left side because hee was embracing him The stroke of Abner was deadly because he strucke him through the liver and the stroke of Ioab was deadly because he strucke him in at the Pericardia that compasseth the heart round with water to refrigerate it for the nether part of the heart reacheth down to the fift Ribbe When the Souldier pierced Christs side Iohn 19.34 it is said Hee pierced his side and there came forth water and blood the Syriacke Paraphrast saith Hee pierced his Ribbe that is the fift Ribbe where the Pericardia lay Of the Intrailes The Intrailes are called by the Hebrewes Rechamim and by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bowels of compassion Luke 1.78 When a woman seeth her child in any danger her bowels earne within her which is attributed to Christ himselfe when he saw the people scattered in the Wildernesse Marke 6.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He had compassion upon them in the Greeke it is His bowels did earne within him he is a pitifull high Priest who is touched with our infirmities Heb. 4.15 Of the Intrailes called Iejunum intestinum When the meate is out of the stomacke and the Hungry gut called Iejunum intestinum emprie then man begins to be hungry this gut by the Greekes is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from it comes the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fast Of the Kidneyes The Kidneyes lie in a hid and secret part of the body therefore David when hee would declare how God knoweth hid and secret things he saith Thou triest my Reynes Psal 139. that is my secretest cogitations for although the affections be seated in the heart as the cause yet they are ascribed to the Reines as the occasion the cause of sinne is in the heart the occasion in the Eye Ier. 12.2 Thou art neere in their mouth and farre from their Reines Before the fall A collation betwixt the innocent and old Adam all the members of mans body were the weapons of righteousnesse but since the fall they are the weapons of sinne Rom. 6.13 His throat is an open sepulchre Psal 5.9 His feete swift to shed blood Esay 59.7 His right hand a hand of falsehood Psal 26.10 In a Sheepe every thing is good his wooll and his skinne to cloath us his flesh to feede us his dung to dung the land his small guts to be Lute strings but in a man since the fall every member is hurtfull In the sacrifices under the Law the caule and the fat about it was commanded to bee taken from the heart the liver and the kidneyes Exod. 29.13 Levit. 3.3 4. Esay 6.10 It was to be taken from the heart to signifie that the seate of our understanding which is the heart is corrupted from the Liver to signifie that our anger is corrupted from the Kidneyes to signifie that the seate of our concupiscence is corrupted Man before the fall had a beautifull body answerable to the holinesse of his soule Coll. 2 but since the fall Beauty in a woman without grace is like a ring in a swines snowt Prov. 11.22 The Philosopher gave this counsell to his schollers every morning to

looke in a glasse and finding their faces beautifull they should labour to beautifie their minde accordingly The ancients said that beauty was the flower of goodnesse that is bodily beauty was the image of the soules goodnesse But the Proverbe now go'th The properest man at the Gallowes and the farest woman in the Stewes those who belie their owne Physiognomy are rather to bee punished than others because they belie that good promise which God hath placed in the face Antiochus Epiphanes by Daniel is called Antiochus Hardface Dan. 8.23 The impudent countenance of him shewed his perverse minde Socrates confessed that the deformity of his body did justly accause the naturall deformitie of his soule but that by industry and learning hee had corrected that perversitie of his minde One looking upon his deformed body sayd unto him O excellens anima quam deforme hospitium nacta es O excellent soule how basely art thou lodged in such a body The Schollers of Hippocrates carried upon a time the picture of their master to one Philomenes who was exquisite in Physiognomie desiring his judgement what he thought of their master who said that hee was one much given to lechery But the Schollers found fault with Philomenes that he should so have judged of their master Hippocrates and this they told their master who confessed that Philomenes had judged aright but hee said the love of Philosophie and honesty had overcome the corruption of his heart and hee had gotten that by study which nature had denied him Of the five senses The spring and originall of the five senses is in the common sense seated in the fore-part of the head this sense differeth from the rest of the senses as the roote from the branches and as a line drawne from the point the objects of the senses are laid up here as in a store-house it judgeth of all the objects but the particular sense considereth onely of the object as it is present this sense considereth the object as absent As all the senses have their beginning from this sense so all the Senses Terminantur in hoc sensu they end in this sense All the senses agree in this first that their power is passive by receiving in and not by giving out Recipiunt sensilia per immissionem sed discernunt sensilia per emissionem They receive the objects by immission but they discerne them by emission and looking on them As the sight which wee have is not by emission but by immission receiving in the light Secondly all the senses agree in this that all receive singular things and not universall Thirdly unto every sense there is required a double nerve the first to take up the object without the second workes according as the minde workes and directs the intention of the minde to the outward organ as in seeing there are two Nerves one whereof makes the eye looke from without to the object the second Nerve is ruled according to the minde and directs the intention of the minde to the organ Fourthly in every sense there must be a proportion betwixt the object and the sense Quia in medijt delectantur in extremis corrumpuntur They are delighted in objects proportionable but extremities corrupt them as if the object bee too little wee cannot behold it or if the sound bee too vehement it spoyles us of hearing Fiftly to perceive a thing by sense these things are requisite the object must bee present but neither too farre nor too neere Secondly there must bee a middle to carry the object to the sense Thirdly the organ must bee sound and whole Fourthly the mind must be actually intended to the object As the senses agree in many things Differuntsensus obiect is medijs so they differ in many things First in their objects for every one hath a severall object Secondly in their Media middles because the taste and the touch have no inward mids but seeing and hearing have an outward mids as the light and the ayre Thirdly in their utilitie for the taste is most profitable Ad conservationem individui Vtilitate for the preservation of our persons the touch againe discerneth heate and cold and other elementarie qualities that the creature may eschew things hurtfull and so it serveth also Ad conservationem speciei For the continuance of our kind but seeing and hearing serve for our instructions Fourthly they differ in generality Generalitate because the touch is not determinate to one organ Retentione but is seated in all the members of the body as the rest of the senses are Fiftly they differ in retaining of their impressions for the grossest senses retaine most strongly If wee consider simply our Being the touch is the most excellent sense it includeth all the rest in it and the privation of it must bee most hurtfull to us but if we consider our Well-being and comfortable life then other senses are more deare to us as our seeing and hearing The touch in the beast is the most excellent sense for when a Dog senteth after a Hart it is onely for the Touch hee delights not in the smell for it selfe as we do to a naturall man Seeing is a more excellent sense than the Hearing it serveth more to invention than Hearing it taketh up the object farther off than the rest of the senses doe it takes up the object presently which hearing doth not so soone The Midales whereby the eye seeth are farre purer than the mids by which wee heare the eye more resembleth the understanding than the hearing doth Math. 6.23 If the eye be darke how great is the darkenesse of the body Here is meant the blindnesse of the minde as well as the darkenesse of the body the eye mooves the imagination more than the hearing doth therefore to the naturall man it must be the most excellent sense but to the child of God hearing is the most excellent sense For Faith commeth by hearing Rome 10.17 The senses of man before the fall were servants to reason A collation betwixt the innocent and old Adam and to the affections But since the fall they labour to pervert the affections and to draw them from God there is a fit allegorie wherein reason is compared to a prudent mother the affections to a young daughter fit for marriage and the five senses to five Sutors the sight is compared to a Painter the hearing to a Musitian the smell to an Apothecary the taste to a Cooke and the touch to a Bawde and every one of those five Sutors come by course to this young maide the affections who gave her consent and so did her wiser mother reason also till a King who was God the Father sent Embassadors his Ministers to speake for his Sonne Christ with whom at last the marriage is perfitted CHAP. IIII. Of the immortality of the Body MAns body before the fall was immortall Prop. A thing is said to bee immortall Illust 1 First 〈◊〉 〈◊〉 〈◊〉

they can suffer nothing that can be hurtfull to them therefore they shall be impassible When we say the bodies shall be impassible we meane of the hurtfull passions that may hurt the body but other wayes the senses shall have their comfortable passions from the objects Passio sensus est perfectiva passio naturae est afflictiva vel corruptiva The passion of the sense perfits the sense as Musicke doth our hearing but the passions of the nature corrupts and afflicts nature as sicknesses We shall have small use of the sense of touch in the life to come which onely serves for the continuation of our kind and persons this sense is common with the beasts but the seeing and hearing being more excellent senses are more spirituall receiving more immaterially their objects these senses shall remaine in the life to come and suffer by their objects 1 Cor. Chap. 15. verse 42. The body is sowne in corruption and is raised in incorruption Adams body before the fall was a glorious body Dos and beautifull 2 Claritatis sive gloria but the body of man since the fall hath lost that glorious beauty and hath many blemishes in it But the body in glory shall be most beautifull having the glory of the soule transparent in it as wee see the colour of the Wine in a glasse so the glory of the soule shall be seene in the body this glory in the body shall be a corporall glory for this maxime holdeth Omne receptum in recipiente est secundum modum recipentis non recepti Every thing received is in the thing receiving according to the nature of the thing receiving and not of the thing received So the body being a corporall thing receiveth the glory from the soule after a corporall manner Triplex pulchritudo ex terna forma procedens ab extrinseco procedens ab intrinseco A body may be said to be beautifull three manner of wayes First because of the comely proportionable colour of it as Absolon was beautifull this is a naturall beauty Secondly when the light from without doth shine upon a cleare object as the Sunne upon a Looking glasse doth cast a reflex The third ariseth from an internall light as the light which is in the Sunne or Starres The beauty which was in Adam before the fall was that naturall beauty arising from the comlinesse and proportion of his body wherein hee exceeded all the sonnes of men The beauty in Moses and Stephens face was like the beautie of the beames of the Sunne reflex't backe upon the glasse But the beauty of the glorified bodies shall be like the beauty of the Sunne and the Starres not from without as the light of the glasse but from the owne inward light this is the light that is spoken of Matth. 13. The just shall shine as the Sunne in the Kingdome of my Father Christs glorious transfiguration was a forerunner of that glory that wee shall have in heaven Wee shall be made conformable to his glorious body 1 Ioh. 3.2 This glory in Christs transfiguration in respect of the Essence was all one with the glory in the life to come but it differeth in measure from that measure which hee hath in heaven because it was not permanent but onely for a time as the Sunne inlightens the Ayre Againe in the transfiguration it was onely in his face but in glory it is through his whole body therefore the Apostle calls it His glorious body 1 Cor. 15. Thirdly in the transfiguration his cloathes were made white but in glory his body is not cloathed 1 Cor. Chap. 15. ver 43. It is sowen in dishonour and riseth in glory Adams body before the fall Dos was a nimble body and agile fit for the discharge of the functions of his soule 3. Agilitatis for if Asahel was swift as a Roe 2 Sam. 2. much more was Adams body Man since the fall hath a heavy and a lumpish body unapt to execute the functions of the soule neither can it performe those actions which the soule requires of it But in glory the soule having attained to the fulnesse of the desires of it the desires of the soule moving the body the body must be most nimble to obey In the first Adam there was no resistance in the body to the soule but in the glorified Adam the soule shall communicate to the body such power that it shall be most ready to obey it Besides the glory that shall redound from the soule to the body the soule and body both shall be replenished with the Spirit of God which shall make the bodies nimble and agile and not heavy and dull as they are now One Egge before it is hatcht is heavy and sinketh downe but when it is hatcht and full of spirits then it fleeth So these bodies which are heavy and dull now being then replenished with the Spirit of God shall be agile and nimble therefore the Apostle saith We shall be taken up to meete Christ 1 Cor. 11. Our bodies then being agile we shall shall meete Christ in the Ayre 1 Cor. 13.43 It is sowen in weaknesse and raised in power The first Adams body was a naturall body Dos 4 Subtilitatis sive spiritualitatis and was to be entertained by food as our bodies to preserve it from corruption The old Adams body although it be entertained by food yet cannot be preserved from corruption But the soule of the glorified Adam enjoying God adheres to him perfectly therefore the body enjoying the soule shall be perfectly subject to the soule and shall be participant of the soules properties so farre as possible it can having the vegetative and sensitive facultie fully subject to the reasonable soule Then the meate and drinke of the soule shall be to doe the will of the Father Ioh. 4.34 And to live upon that hid Manna Rev. 2. The nature of every thing is more perfect the more it is subject to the forme but then the body shall be most perfect and therefore then most subject to the soule 1 Cor. 15.44 It is sowen a naturall body and riseth a spirituall body It is called a spirituall body not that it is turned into a Spirit but because it shall be altogether ruled by the Spirit CHAP. V. Of the perfection of Mans Body MAn was created a middle betwixt the superiour and inferior creatures There is life in Angel and Man Prop. but more excellently in the Angell than Man Illust 1 so there is life in man and in the Beast but more excellently in Man than in the Beast and in this Man may rejoyce that there is no creature which disdaines to serve him yea The Angels are ministring spirits for his good Psal 104 4. And no marvell that hee is beloved of all these seeing all of these in some sort and every one of them both earthly and heavenly things doe like him because hee is a middle in which both agree and as the Iewes said 2

man is immortall Reason 1 it is proved by these reasons First the Soule when it understandeth any thing it abstracts from the things which it understands all quantity qualitie place and time changing it into a more immateriall and intelligible nature which is universalitie and loseth the particular and individuall nature as our stomackes when they receive meate change and alter the outward accidents of the nourishment to the owne nature whereby it becomes flesh and bloud So the Soule when it conceiveth of a thing it separateth all these dregges of particular circumstances from the body and conceives it universally in the minde When a man looketh upon a horse hee seeth him of such quantitie of such a colour and in such a place but when hee is conceived in the minde then it is an universall notion agreeing to all horses As the thing conceived in the minde is not visible because it hath no colours it is not audible because it hath no sound it hath no quantitie as bigge or little So the soule it selfe must be of this nature without all these quantity quality time and place and therefore cannot be corruptible If the Soule were mortall then it should follow Reason 2 that the naturall desires should be frustrate but the naturall desires which are not sinfull in the Soule cannot be frustrate Naturanihil facit frustra Nature doth nothing in vaine it should be in vaine if there were not something to content it which being not found upon earth must be sought for in heaven therefore the soule is immortall A sinfull desire cannot be fulfilled as if one should desire to be an Angell but naturall desires as the desire to be happy and to be free of misery cannot be fulfilled in this life therefore it must be fulfilled in the life to come naturally every man desires to have a being after his body is dissolved hence is that desire which men have to leave a good name behind them and so the desire that they have that their posterity be well and that their friends agree and such and from this natural desire come these ambitious desires in men who are desirous to erect monuments and sepulchers after their death and to call their lands after their name Psal 49.12 So Absolon for a memoriall of himselfe set up a pillar in the Kings dale 2 Sam. 18.18 And the poorest tradesman hath his desire when he can reach no higher hee will have a stone laid upon him whith his marke and name upon it this very ambitious desire in man is a testimony in his minde that hee acknowledgeth the immortalitie of the Soule Quest Dist 44.9 2. Scotus moves the question here how shall wee know that these naturall desires are agreeable to reason and that they must be fulfilled because they are naturall Answ He answers that this desire of the immortalitie of the Soule is naturall because it longeth to have man a perfect man for man is not a perfect man while he hath a Soule and a Body joyned together after they are separate so that this desire cannot be a sinfull desire because it is from the God of nature Things without life seeke their preservation secundum numerum in their owne particular being and resist those things which labour to dissolve them beasts againe desire the continuance of their kinde ut nunc onely for the present they desire not the continuance of their kinde perpetually but man naturally desireth esse absolutum suum his perpetuall being included within no bounds The Soule is no bodily thing Reason 3 therefore it is not corruptible if it be a body it must be finite and consequently cannot have an infinite power but the power of the Soule is in a manner infinite in understanding comprehending not onely singular things but the kindes of all things and universalitie therefore the understanding standing cannot be a Body and consequently mortall Object But it may seeme that the Sunne and fire which are bodies may multiply things to an infinite number and therefore bodily things may have power in infinite things as well as intellectuall Answ The fire may consume singular things by adding continuall fewell to it it cannot consumere species rerum the kinds of things But this is the perfection of the understanding that it conceiveth not onely singular things but also all kinds of things and universall things that in a manner are infinite and so where the understanding receiveth these things it is not corrupted by them neither corrupts them but is perfected by them Every corruptible thing is subject to time and motion Reason 4 but the Soule is neither subject to time nor motion therefore the Soule is not corruptible that the Soule is not subject to motion it is cleared thus motion hindereth the Soule to attaine to the owne perfection the soule being free from motion and perturbation is most perfect and then it is most fit to understand things as the water the more cleare it is it receives the similitude of the face more clearely Therefore it was that Elisha when he was to receive the illumination of prophecie he called for a Minstrell 2 King 3.14 to play sad musicke to settle his affections These things that are true Reason 5 have no neede of a lye to further them but to use the immortalitie of the Soule as a middle to further us to the duties which wee are bound to doe were to use a lie if the Soule were not immortall for many religious duties which wee are bound to performe require the contempt of this life as the restraining of pleasures which a man could not doe if hee had not hope of immortalitie in which he findeth the recompence of his losses This perswasion of immortalitie made the heathen undergo death for the safetie of their countrey and if our last end were onely in this life then all that we doe should be for this last end to ayme at it to procure it and never to crosse it it were great madnesse in men to undergoe so many hard things as they doe if they had not a perswasion in their hearts of this immortalitie if we hope onely in this life Then of all men wee are most miserable 1 Cor. 15. and if the Soule were not immortall Christ would never have commended him who hated his owne Soule in this world that he may gaine it in the life to come Marke 8.35 The Soule is immortall because God is just Reason 6 for God being the Iudge of all Gen. 18.23 it behooveth him to punish the wicked and to reward the just but if God did not this in another life he should never doe it for in this life the wicked flourish aad the just are afflicted Psal 37. therefore as God is just there remaines another life wherein the soules of the godly are rewarded for wel-doing the Prophet saith Ier. 12. concerning every mans reward O Lord thou art just when I plead with thee yet let me talke with thee of thy

knowledge his blessed knowledge which they call facialem cognitionem and besides that he had inditam or infusam cognitionem and thirdly acquired or experimentall knowledge Christs knowledge then was either as hee was God or as hee was Man as hee was Man hee was either comprehensor or viator as hee was comprehensor he had that blessed knowledge called facialis as hee was viator his knowledge was either infused or experimentall his infused knowledge was either knowledge of naturall things in which hee excelled Adam in his fist estate or his knowledge in spirituall things and herein hee excelled the Apostles and Angels themselves in the knowledge of the mysteries of our salvation His experimentall knowledge was that whereby hee learned things by experience as we doe In his infused knowledge he grew in the habites In his experimentall knowledge hee grew from the privation to the habite as he was comprehensor hee grew not in the habite as hee was viator hee grew in the habites of things which were infused into him as he was viator hee grew from the privation to the habite in these things which he learned by experience Christs infused knowledge differed from his blessed knowledge Differentia inter Christi infusam beatam cognitionem for by his blessed knowledge he saw things in verbo in the word but by his infused knowledge hee knew things in genere proprio per species rerum by the formes of things as they are here below Secondly Duplex cognitio babitualis actualis his blessed knowledge semper est in actu it is ever in act but by his infused knowledge hee goeth from the habite to the act turning himselfe to the view of things here below actually as when Christ asked of Peter Matt. 17.25 Whether or no doe the Kings Children pay tribute Christ had the habite here and knew well enough that the Kings sonnes pay no tribute now hee turnes this habite to the act when hee propounds this question to Peter Againe Cognitio duplex abstractiva intuitiva there is a twofold knowledge abstractive and intuitive I have the abstractive knowledge of a rose in winter in my minde I have the intuitive knowledge in my minde whē I see the rose grow in Iune Christs abstractive knowledge is the habite and his intuitive knowledge is the act Christ he excelled the Angels in this infused knowledge for although they have species connatas rerum naturally bred with them yet this infused knowledge farre surpassed theirs so it farre surpassed the knowledge of all the Prophets for his Body and Soule being hypostatically united to the God-head he must have a more perfect knowledge than any other man could have infused in him Thirdly he had experimentall knowledge and herein hee grew from the privation to the habite as in his infused knowledge he grew but from the habite to the act When a Doctor goeth to the Schooles to teach he proceedes from the habite to the act and hee growes in the habite Christ grew thus in his infused knowledge but hee grew not so in his blessed knowledge When a boy goeth to the Schooles to learne he goeth from the privation to the habite and so did our Saviour Christ in this third sort of knowledge experimentall and hee knew more when hee was thirty yeeres old than when hee was twelve hee could not tell what woman touched him in the multitude when they crowded about him untill the woman with the bloody-flix fell downe before him and acknowledged it was shee Luk. 8.45 So he could not tell whether there were figges upon the figge-tree by this sort of knowledge Marke 11.13 and in this sense hee was ignorant of the day of judgement Math. 24.36 this ignorance in Christ was not sinfull ignorance it was ignorantia purae negationis but not pravae dispositionis for hee was ignorant of nothing of that which hee was bound to know when hee was here upon the earth hee was ignorant of this day of judgement as Man Matth. 24.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in his infased and experimentall knowledge first in his infused knowledge for all infused knowledge proceedes from the habite to the act for by exercising the habite wee come to the act but Christ by his infused knowledge could not come to the act to know of this day in particular Hee knew that God should judge the world and that he should judge it on a certaine day here he proceeded from the habite to the act but from the habite hee could not proceede to this particular day for this is superioris scientiae farre lesse could he know this particular day by his experimentall knowledge But now being in glory and having received all power and being appointed judge of the Church it is most probable that now as man hee knoweth this day Origen in tract 3. in Matth. In his experimentall knowledge hee farre excelled Adam for Adam non pernoctavit in honore as the Iewes say Psal 49.3 Hee lodged not one night in honour they gather hence that Adam fell in the day of his Creation and consequently could not have such experimentall knowledge of things as Christ had This his experimentall knowledge hee learned it not of any teacher as we doe neither from any Angel hee was taught by no man for when he was twelve yeeres of age he could reason with the Doctors Luke 2. So Iohn 7. they marvailed whence he had such learning seeing he was not taught Secondly hee had it not from an Angel an Angel in his agony came and comforted him Luke 22. that it might evidently appeare that hee was Man and stood in neede of comfort but they never came to instruct him We and the Church of Rome differ about this ignorance of Christ A collation betwix the church of Rome and us concerning Christs knowledge and ignorance for they hold that Christ is said to be ignorant of the day of judgement because he would not reveile it to others the Scriptures say hee grew in knowledge as hee grew in stature Luke 2. but he truely grew in stature therefore hee truely grew in knowledge Secondly the Scriptures say Luke 2. that hee grew in grace with God and Man but hee cannot be said to seeme to grow in grace with God therefore hee cannot bee said to seeme to grow in grace with Men but verily and truely to grow There is in an Infant the first act of reason when hee beginneth to speake and the second act when hee beginneth to learne and the first act of knowledge Duplex actus rationis primus secundus ita duplex actus scientiae primus secundus is the second act of reason an Infant hath the first act of Reason but not the second A learned Man when he is sleeping hath the first act of knowledge but not the second The Iesuites will have Christ when hee was an Infant to have the first act of knowledge as the

learned man when hee is sleeping and they make him onely to proceede from the habite to the act in knowledge But we hold that in his experimentall knowledge hee was like other children who have onely the act of reason and proceeded from the privation to the habite A collation betwixt the knowledge of the first Adam A collation betwixt the knowledge of Adam and the Angels and the knowledge of the Angels First the Angels take up things by one act they neither discover nor reason they learne not hoc ex hoc sed hoc post hoc this of this but this after this they proceed not by way of Syllogisme enthymeme or induction as wee doe they are intelligentes creaturae but not ratiocinantes understanding creatures but not reasoning so shall the knowledge of Man which hee shall have of God in the life to come bee intellectuall and not by discourse the Apostle Ephes 3.10 saith The Angells learne by the Church they take up in an instant the cause with the effect but Man before the fall tooke up the cause by the effect in time in thunder there is lightning and the cracke these two goe in an instant together and thus the Angels take up the knowledge of things but Man cannot in an instant take them up together because of the organs of the body Object But it may seeme that they goe from the signe to the thing signified Exo. 12. the blood was sprinkled upon the lintels of the doores that the Angel might not destroy their houses Answ The Angel reasoned not thus as we doe here is the signe therefore here is the house but this blood was sprinkled upon the lintels of the doores to confirme and assure the doubting Israelites that the Angel should not destroy them The Sacraments are not instituted for Angels Consequence or for men angelicall like unto Angels but for poore and doubting sinners Adams experimentall knowledge The second collation betwixt the first Adams knowledge and the Ang●Is was gotten from formes drawne from their singular objects as the face in the glasse differeth from the face it selfe and the print in the waxe from the seale so that which Adam abstracted from the creature Scientia est absoluta essentialis in Deo in mente humana est abstractiva species in phantasia humana est concreta sed angeli intuentur ipsas essentias differed from the creatures themselves but the knowledge of the Angels is not abstractive they behold the essence of things and take them up The Angels have three sorts of knowledge First their morning knowledge which is the knowledge they have of the mystery of the incarnation 1. Pet. 2. They desire to looke into this mystery Coll. 3 Triplex angelorum cognitio matutina meridiana Vespertina Secondly their midday knowledge which is the knowledge they have in beholding the God-head Thirdly their evening knowledge which is the knowledge they have in beholding the creatures below here Adam before his fall had not this their morning knowledge nor their midday knowledge but he had their evening knowledge Quest How should Adams children have come to his knowledge if he had stood in innocency Answ Some thinke they should have had the vse of reason and perfect knowledge at the very first and that they should afterward have growne to more experimentall knowledge Secondly others hold that so soone as they had beene borne they should have had the use of reason so farre foorth as to discerne outward things good or evill as the little Lambes by natures instinct doe know the Wolfe and flee from him and seeke the dugge of their dammes but not to discerne things concerning morrall vertue and the worship of God Thirdly others hold that they should have had no use of reason at the first and this seemeth to be the soundest Duplicia dona 1. respectu naturae 2. respectu personae for the gifts bestowed upon Adam were of two sorts First the gifts that were bestowed upon him secundum naturam specificam as hee was the roote out of which all mankind proceeded and these gifts all his children should have beene partakers of Secondly the gifts which were bestowed upon him personally such were these presently to know after his Creation and to be immediately created of God and to be created a perfect Man in full stature these he was not to communicate to his posterity they should not so easily have come to this knowledge as Adam did to whom he could not propagate his actuall knowledge Duplex cognitio actuatis potentialis but his potentiall for they were to be borne as in weakenesse of body so without actuall knowledge so not having universall notions in their mindes but being appointed by God to seeke for knowledge by inward light and outward meanes yet they should have farre more easily attained to the meanes than wee doe now and more certainely For the Soule of man is like a Prince that useth spies if they bring no newes hee knoweth nothing if they advertise lyes then the counsell goeth awry So if a man bee blinde and deafe then hath hee no understanding So if phrensies possesse the braine it blots the formes of things and the phantasie prooves vaine and brings no true relation to the Soule But Adams senses arising of the exact temperature of the Body gave full information to the phantasie and so it should have beene in his posterity as they grew in time they should have received without any errour the impression of any object Thus should they have attained to the knowledge of humane things and so much the more easily should they have come to the knowledge of God than man doth know Man before his fall tooke up God by way of Analogie or proportion and not fully as he is Prop. There is a full taking up of God whereby onely hee taketh up himselfe Illust 1 Triplex conceptus dei adaequatus analogicus falsus neither Man nor Angel can thus conceive him Secondly there is a conception and taking up of God by way of Analogie as Adam seeing such goodnesse and beautie in the Creatures gathered by way of Analogie what goodnesse and beauty must be in God The creatures are not like God vnivocè Analogia realis est primam in deo sed secundum rationem nominis est prius in nobis that is simply like unto God neither aequivocè having onely a resemblance in name to him but they are like to him by way of Analogie Thirdly there is a false conception of God when we take him up falsely There is an Analogie of similitude and an Analogie of proportion Analogie of similitude as when it is said Be ye holy as I am holy Levit. 19.2 Illust 2 but there is no Analogie of proportion betwixt God and man Esay 40.18 Duplex anologia similitudinis proportionis Adam tooke up God by Analogie of similitude but not by way of proportion Man

tooke up God by way of Analogie A collation betwixt the innocent and old Adam but since the fall he hath a false conception of God as when the Iewes resembled him to a Calfe eating hay and the Papists paint him like an old Man So they conceive not God by Analogie of similitude when they resemble him by an Idoll Object Seeing Gods attributes and essence are one in themselves how can we take them up as distinguished without errour Makes not this a false conception in our understanding Answ Attributa vniuntur in Deo disperguntur in creaturis ut radij solis Although these attributes bee one in God yet in operation towards us they are distinguished when our understanding conceives them Est inadaequatus conceptus sed non falsus it is an unequall conception but not false The matter may bee cleared by these examples First the powers of the Soule which are dispersed in the organs of the Body in the Eye it is seeing in the Eare it is hearing yet in the Soule it selfe they are united purè eminenter simply and eminently So although justice and mercy bee divers in operation toward us for he punisheth not by his mercy nor sheweth mercy by his justice yet in God they are one purè eminenter Secondly the thunder when it breakes upon a tree it bores the hard it burnes the dry it scatters the leaves and peeles the barke yet the thunder is one in it selfe So the attributes of God although they have divers operations upon the creatures yet they are one in themselves when I conceive these operations distinctly in my understanding this is not error in my conception of God Thirdly the light is one in it selfe yet as this light is reflext upon the creatures we take it up diversly So the attributes of God being one in him yet when they are dispersed amongst the creatures wee take them up distinctly Man before his fall could not take up that fully A collation betwixt the innocent old Adam which was in God this was no sinne in him for it was but a negative conception Duplex conceptio negativa privativa it was more than his nature could reach unto But Man after his fall conceives of God privatively that is hee takes up lesse of him than hee is bound to take up Tria impedimenta in conceptu summa formositas summa deformitas summa informitas There are three things that hinder us to take up a thing First summa for mositas the great beauty in it Secondly summa informitas the great informitie in it Thirdly summa deformitas the great deformitie in it Wee cannot take up God for the great beauty that is in him hence is that saying Wee have seene God therefore wee shall die Iudg. 13.22 Wee cannot take up the first dayes worke for the great informity in it being without all fashion or shape We cannot take up sinne for the great deformitie that is in it Quest What should a man doe seeing he cannot behold the glory of God or take him up Answ Wee must looke upon the Man Christ for be who seeth the Sonne seeth the Father Ioh. 14.9 A Man cannot behold the Sunne in the Eclipse it so dazeleth his eyes what doth hee then hee sets downe a basen full of water and seeth the Image of the Sun Eclipsed in the water So seeing we cannot behold the infinite God nor comprehend him wee must then cast the eyes of our Faith upon his Image Christ when wee looke into a cleare glasse it casteth no shadow to us but put steele upon the backe then it casteth a reflex So when wee cannot see God himselfe wee must put the Manhood of our Lord Iesus Christ as it were a backe to his Godhead and then hee will cast a comfortable reflex to us Quest Shall wee comprehend God in the life to come Answer Wee shall not simply be comprehensores but rather apprehensores that is our understanding cannot comprehend him but it shall take hold of him Object But the Apostle saith 1. Cor. 9.24 So run that yee may comprehend so Philip. 3.12 then it may seeme that wee shall bee comprehenders of God in the life to come Duplex comprehensio visu manu Answ There is a double sort of comprehending the first is visu in the vision the second manu in the life to come we shall comprehend him and lay hold on him but wee shall not see him totally and fully and so wee shall apprehend rather than comprehend in the life to come Object If wee comprehend him not infinitelie in the life to come it may seeme that we cannot bee blessed then for no finite thing can make a man blessed Answ Apprehendimus infinitum sub ratione infiniti sed non infinitè We apprehend an infinite thing as being infinite but not by an infinite apprehension for wee apprehend him who is infinite but finitely and it is a true axiome Omne receptum est in recipiente non per modum recepti sed per modum recipientis that is every thing is received by the receiver not according to the thing received but according to the measure of the receiver Quest Is not our apprehension infinite then Answ It followeth not the thing is infinite extrinsecè in it selfe but not intrinsecè formaliter in the intellect So wee say sin is infinite objectivè because it is committed against the infinite God and not intrinsecè respecting the forme of it But that which we apprehend of God is extrinsecê finitum but intrinsecè formaliter infinitum CHAP. XIIII Of Adams revealed knowledge of God MAn in his estate of innocencie knew the true God in his attributes Prop. naturally but he knew not that there was a trinity of persons in one true God but by revelation Quest Whether beleeved Adam before his fall the incarnation as hee beleeved the trinitie of persons Answ Hee could not beleeve the incarnation for then hee should have understood of his owne fall and consequently hee would have beene in a perpetuall feare before the fall Object But it may bee said that Adam might have knowne the end not knowing the meanes as Ioseph knew that he should bee ruler over his brethren but hee knew not the meanes how that should bee effected as that hee should bee sold to the Madianites and be a slave in Egypt So Adam before his fall might have knowne of Christs incarnation and yet not know his owne fall Answ Ioseph knew by revelation that hee should bee Lord over his brethren but Adam before his fall for ought we finde had no such revelation and therefore could not know Christs incarnation for it was not knowne till God revealed it to him after his fall That the seede of the Woman should tread downe the head of the Serpent Gen. 3. CHAP. XV. Of the knowledge which Adam had of the Creatures MAn in his first estate had the first

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

condition that yee will streight see unlesse the light come in which is the cause why wee see but when the understanding showeth the light to the will it is not as condition but a cause why the will chuseth this thing and not that as the light makes the coloures actually visible which were but potentially visible before the light did shine Answ Conditio duplex causalis conditionalis There is a twofold condition First when the condition includes a cause as if a man breath hee hath lungs here the condition of breathing is his lungs which is also the cause of his breathing Secondly there is condition which is onely a condition and includeth no cause in it as the opening of the window is the condition without which we cannot see if the window be not opened the light cannot come in and yet the opening of the window is not the cause of the light for the cause is in the light it seife why the object is visible Againe the light shining upon the object is not the cause of our seeing the object for the cause is the eye and the light is the condition without which we cannot see the object So the understanding is onely but a condition to the will and not a cause why it chuseth freely because the freedome of the will is onely in it selfe embracing the object freely without any externall cause mooving it The will of God neither turnes nor returnes A collation betweene the will of the Angels God and man it is like the pole which stands immoveably in the firmament the will of the Angell turnes but returnes not it is like the winde which being setled in one ayrth stands still there but the will of man both turnes and returnes Coll. 2 it is like the winde sometimes in this ayrth and sometimes in that In the Angels there was primum instans Betwixt the will of the Angels in nocent second old and renewed Adam secundum instans the Angels in primo instanti were incompletè liberi they were then but viatores for although they did at the first onely actually chuse good in the first moment of their creation yet they were not confirmed in good Iob 4.18 Duplex instans angelorum primus secundus he found not constancy in his Angels but in the second instant the good Angels were completè liberi and confirmed in good as the bad Angels were setled in evill the good Angels confirmed in good were comprehensores but not viatores and the bad were confirmed onely in evill and are continually viatores So the first Adam was incompletè liber and viator and therefore might chuse either good or evill so the renewed Adam is incompletè liber viator because naturally he chuseth evill and by grace he may chuse good but the second Adam Iesus Christ being both comprehensor and viator is completè liber and cannot chuse evill the old Adam is viator onely and chuseth onely evill When the Divels and wicked men are said to be determinate to evill it is not so to be understood that they are determinate to one sort of evill onely for they may goe from one sort of evill to another as the Divell inticed the Iewes to kill Christ and yet he inticed Peter to disswade Christ from going to Ierusalem that he might be saved and yet they are stil determinate to evil An Angell differeth from the Soule of Man foure wayes First naturally Coll. 3 Betwixt the Angels and Man Quatuor modis differt angelus ab homine 1. naturaliter 2. logice 3. metaphysice 4. theologice for the Soule doth animate the Body but an Angell animates not a Body Secondly they differ in their definition for the Soule is a reasonable creature but an Angell is an intellectuall creature Thirdly the Soule may be moved by the inferior faculties but the Angell is onely mooved by God Fourthly the Soule makes choice either of good or evill but an Angell of good onely or of evill onely Willingnesse is the most absolute perfection of the will and therefore when the Saints ayme at this Conseq it is noted as one of the highest degrees of perfection in this life to be willing to doe good Psal 110. My people are a willing people The liberty of the will is twofold Duplex libertas volunta ●is contrarietatis contradictionis the liberty of contrariety and the liberty of contradiction Man had liberty of contrariety before his fall to chuse good or evill and liberty of contradiction to doe or not to doe these two sorts of liberties are not the perfectest estate of the will for when it hath power to chuse or not to chuse it imports a weakenesse in it but when it is determinate to the good then it is fully satisfied this is reserved for Man in glory The Apostle Rom. 6.18 used this word liberty more improperly when hee saith free from Iustice and servant to sinne when hee calleth this freedome it is most improperly freedome for if the Sonne make us free then wee are free Ioh. 8.36 so wee say to serve God this service is not properly service but freedome The essentiall property of the will The second property of the will is freedome that it cannot be compelled by no externall agent in the free chusing although in the externall action thereof it may be forced God worketh diversly upon the will sometimes hee changeth the will and converts it as when hee changed and converted the will of Saul and made him an Apostle Secondly sometimes he changeth the will but converts it not as when Esau came against his brother Iacob hee changed his will and made him fall upon his necke and weepe Gen. 33.4 But yet converted him not so when Alexander the great came against Ierusalem minding to destroy it the Lord changed his minde and made him courteous to the Iewes by granting them sundry priviledges and bestowing gifts upon them here his minde was changed but not converted Thirdly sometimes God neither changeth nor converts the will but restraineth it as the will of Laban when hee came against Iacob Gen. 31.24 and Attila when he came against Rome Fourthly sometimes God neither changeth nor converteth nor restraines the will but he over-rules it as he did the will of the Iewes who crucified Christ all these wayes God workes upon the will but he never compels it Although the will cannot be compelled in actu elicito in the owne free choyce yet in actu imperato Duplex actus e icitus imperatus in the commanding act it may be compelled as when they drew the Martyrs against their will before their idols putting frankincence in their hands to burne it before them So Ioh. 21. Christ saith to Peter they shall draw thee whether thou would'st not As the will in the commanding act may be compelled Prop. so the will in the free chusing act may be necessitate Illust There is a threefold

although it be long ere it burne Thirdly there is in a patient a passive or obedientiall power or that which they cal potentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or susceptiva as when the potter makes a vessell of clay Fourthly there is a meere passive power as a stone hath no aptnes to bee made a living creature Man before his conversion is not like powder which had a neere power to take fire he is not like greene wood which hath a remote power to take fire he is not like the stone that is meere passive but he is like the clay in the potters hand that is passive and capable to bee formed according to the will of the potter and in this fense is that of Augustine to be understood Velle credere est gratiae sed posse credere est naturae to be willing to beleeve is of grace but to be able to beleeve is of nature which Cajetan expounds wel posse credere is meant of the potential or obediential power God hath three sorts of workes which hee workes in our justification First Jllust 2 Tria genera operam Deus operatur in nostra justificatione such workes as are onely proper to God as to stand at the doore and knocke Revel 3. ●0 to open the heart and to inspire c. In which our will giveth neither concourse nor co-operation therefore in these we are onely passive and the will is actived not being as yet active it selfe Non habet activum concur sum hic sed solum modo recipit the will hath no active concourse unto grace here it hath onely an aptnesse to receive faith being wrought in it Secondly the begetting of new qualities in the habite as Faith Hope and Charity for to the bringing forth of such excellent qualities nature can doe nothing Man here also is passive as the ayre when it is illuminate by the light Thirdly such workes in the act as to beleeve repent c. which God workes not in us without us unto which purpose is applied that of Paul 1 Cor. 15. The grace of God with me and that of Augustine cooperando perficit quod operando incepit so the will of man by this concurring grace is made pedissequa and a subordinate agent unto grace grace being comes and dux August Epist 406. and the will being pedissequa sed non praevia attending grace but no wayes going before Prop. In the point of Mans conversion the will being moved afterwards moves it selfe Illust This action of the will is first from grace and secondly from the will it selfe in both these acts God concurres as the first agent and the will as the secondary In the state of corruption the Will is the true efficient cause of sinne in the estate of justification the will is truely indued with grace but in both these estates the Will is a true efficient but differently for in the sinfull estate the will is the principall efficient but in the estate of grace it is subordinate to the grace of God and not collaterall the holy Ghost quickning it and reviving it to worke and so by the grace of God wee are that we are 1 Cor. 15.10 Quest Whether is the conversion of man with his Will or against his Will Answ Voluntas confideratur ut est natura quaedam ut est principium suarum actionum The Will is considered two wayes First Vt est natura quaedam as it is a creature ready to obey God who rules the universe Secondly Vtest principium suarum actionum whereby it freely wills or nils in the first sence it is not against the will that it is converted in the second sence as it is corrupted willing sinne freely before sinne be expelled it is against the Will The water hath the proper inclination to goe downeward to the center yet when it ascends upward and keepes another course ne detur vacuum lest there should be any emptinesse in nature it runnes a course contrary to the own proper inclination so when the will obeyeth God in the first act of mans conversion it is not against the Will if ye respect the will as it followeth the direction of God but if yee respect the will as it is corrupt and sinfull it is against the will to obey God Quest Thom. cont gentil de miraculis Whether is the conversion of man a miracle or not Answ Dua conditiones requiruntur ut aliquid fit miraculum 1 ●e causa fit occulta 2. ut sit in re unde aliter videatur debere evenire We cannot call it a miracle for there are two conditions required in a miracle First that the cause which produceth the effect be altogether unknowne to any creature for if it be knowne to some and not to others it is not a miracle the eclipse of the Sunne seemes to the country man a miracle yet a Mathematician knoweth the reason of it therefore it is not a miracle The second condition required in a maracle is that it be wrought in a thing which had an inclination to the contrary effect as when God raiseth the dead by his power this is a miracle because it is not according to the nature of the dead that ever they should rise againe So when Christ cured the blind this was a miracle for nature would never make a blinde man to see so when Christ cured Peters mother in law of a feaver on a sudden this was a miracle for nature could not doe this in an instant If any of these two former conditions be lackeing it is not a Miracle Therefore in the defect of the second condition the creation of the world is not a miracle because such a great effect is proper to the nature of so glorious a cause but if Man or Angel could create it were a miracle for it is contrary to their finite nature to produce such an infinite effect So the creation of the Soule is not a miracle because God worketh ordinarily here nature preparing the body then God infuseth the Soule But if God should create a Soule without this preparation of nature this should bee a miracle in respect of the second condition as when he created Eve without the helpe of Adam and Christs manhood in the wombe of the Virgin Creatio est opus magnum sed non miraculum without the Virgine So the conversion of Man is not a miracle because the reasonable Soule was once created to the Image of God and is againe capable of the grace of God When wee heate cold water by fire although it be contrary to the inclination of the forme of the water to bee hote yet it may receive heate and when it receives heate it is not a miracle But improperly the conversion of Man may be said to bee a miracle in respect of the first condition required in a miracle because it is done by God who is an unknowne cause to us and although it bee not

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 m●neque actum fidei sed act us pro tom po●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

that which we no waies can eschew and so may the rest of the passions be branched forth The passions which are dispersed in the inferiour faculties Prop. are united after a more excellent manner in the superiour As seeing hearing and smelling Illust are different in the organs of the body and yet in the soule are united eminen ter So the paissons in the sensitive part are distinguished into the irascible and concupiscibile faculties and upon divers considerations arise divers passions sixe in the one and five in the other but in the will they are united eminenter and have onely but two considerations either of good or evill The first Adam had these passions as they are eminenter in voluntate for he had prosecutionem boni A collation betwixt the innocent Adam and second Adam and the Angels aversionem amalo pursuite of good and a turning from evill but he had not as yet distinct objects for them to work upon Christ the second Adam had distinct objects to exercise his passions upon by takeing the punishment of our sinnes upon him but Adam had not sadnesse anger and such actually but potentially The Angels have joy love and that filial reverence whereby they offend not God but they have not greefe sorrow feare of punishment and such passions Adam had his passions without perturbation or turbation Christ had his passions with turbation but not with perturbation Ioh 11.33 hee was mightily troubled in the spirit and was troubled in himselfe But we have our passions with perturbation Christ took our passions upon him as he tooke our nature Prop. As hee was Ben adam the son of a man for us Illust so he was Ben-enosh the sonne of a fraile man Psal 8.5 subject to passions and miseries he tooke our miserabiles passiones but not detestabiles he tooke not our sinfull passions upon him as despaire or boldnesse but he tooke all the rest as in the concupiscible appetite hee tooke our love upon him our desire our hatred of evill our abomination or abhorring of sinne our joy our sadnesse Againe in the irascible faculty hee tooke our anger and feare upon him but he tooke not despaire upon him because he thought not the evill of punishment layde before him impossible to be overcome he tooke not audaciam upon him because it lookes to evill possibly to be eschewed it lookes directly to good yet because it lookes accidentally to evill he could not take it upon him Christ when hee became man Illust 2 was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without all affections hee was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impatiens affectionis he was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his affections were not proper to himselfe but he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having his affections well ordered he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having his affections like ours hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for hee had a fellow-feeling of our infirmities hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4.15 for hee had such a fellow-feeling that hee can measure out to every one of his members that which is fit for them to suffer Quest How could Christ take our passions upon him as our feare and sadnesse seeing he was comprehensor and beheld the glory of God in the highest measure of happinesse Answ By the fingular dispensation and wisedome of God for this happinesse and glory was kept up within the closet of the mind of Christ that it came neither to his body nor sensuall part and so hee might be fully happy and glorified in the superior facultie of the Soule and yet this glory not to shew it selfe in his body and inferior faculties as it doth now in glory Christs passions when he lived here A collation betwixt the second and old Adam did not arise in him before reason directed them they rose not contra rationem aut praeter rationem contrary or besides reason wherfore Ioh. 11.33 it is said that Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 troubled or moved himselfe at the death of Lazarus for his reason commanded his sadnesse Math. 26. coepit tristari hee began to bee sad Hierome saith well Passiones Christi respectu principij semper sequuntur rationem they alwaies follow reason when they arise and as the Centurion if hee had said to one of his souldiers Goe and hee goeth and to another come and he commeth and to the third doe this and hee doeth it Math. 8.9 So Christs affections were directed by his reason to goe and come at the commandement thereof In his agonie they never disturbed his reason for in his agony they were like a glasse which hath pure and cleane water in it stirre the glasse and there ariseth no mudde in it but our passions antevert reason they trouble and blind reason they are like the foule glasse when we stirre it presently it groweth dimme and the mudde ariseth The flowers of Egypt that are continually watered by the waters of Nilus which are grosse yeeld not such pleasant smelles as other flowers doe So our sinfull passions are not so pure and cleare for the vapours and exhalations that arise out of them from originall sinne Our passions are like the beardlesse Counsellors of Rehoboam who drew away the King to his destruction 1 King 12.8 Secondly the passions in Christ differed from ours quoad gradus for when once his reason commanded them to retreate and stay they did proceed no further therefore in Christ they might have rather beene called propassiones than passiones because they were the forerunners and beginners of passions and might be stayed at pleasure and had no power to transport his reason Some things are neither to bee praysed in ortu nec progressu in their rising nor proceeding as hunger and thirst which are not subject to reason Some againe are to bee praysed in ortu but not in progressu as just anger in man since the fall hence the Apostle Ephes 4.25 saith be angry but sinne not that is take heed that your anger continue not for if it doe it wil turn to sinne it is like good Wine which is soone turned into Vinegar Some passions are to be praised both in ortu et progressu and these were proper unto Christ There was no contrariety and contradiction amongst Christs passions Inter Christi passiones nulla fuit contrarietas instabilitas aut importunitas Secondly there was no instability in them Thirdly there was no importunity in them But since the fall there is a great contrariety and contradiction amongst our passions and great instabilitie and great importunitie In Christo fuerunt poenales sed non culpabiles in nobis sunt poenales sed et culpabiles In Christ the passions were a punishment but not a sinne but in us they are both a punishment and sinne First in their contrariety or contradiction it is written in the life of An selme when he walked in the field hee saw a shepheards boy who had taken a bird and

there may not bee a voyde place it preferres the good of the whole to the owne proper center so in the little world man the hand casts it selfe up to preserve the head So God being all in all to us we should hazard all for him Man in innocencie loved God onely for himselfe Prop. Some things wee love for themselves onely Illust 1 some things we love not for themselves Amor propter se propter aliud but for another end A sicke man loves a bitter potion not for it selfe but for another end which is his health Some things we love both for themselves and for another end as a man loves sweet wine for it selfe because it is pleasant to his taste then he understands also that it is good for his health here he loves it not onely for it selfe but for his healths sake But Adam in innocencie loved God onely for himselfe Quest Whether are we to love God more for the moe benefits he bestowes upon us or not Answ 2.2 q. 24. art 3. Thomas answers thus God is to be beloved although hee should give nothing but correct us as a good child loveth his father although he correct him but when it is faid we are to love God for his benefits for Super Iob. serm 3. notes not the finall cause here but the motive therefore Augustine faith well Non dilige ad praemium sedipse Deus sit praemium tuum love not for the rewards sake but let God bee thy reward it is a good thing for a man to thinke upon Gods benefits that he may bee stirred up by them to love God and love him onely for himselfe and for his benefits Moses and Paul so loved God that they cared not to bee eternally cursed rather than his glory should be blemished Exod. 32.33 Rom. 9.3 Object But when God promised Gen. 15.1 2. to be Abrahams great reward Abraham said What wilt thou give me seeing I goe childlesse then the father of the faithfull might seeme to love God for his benefits and not for himselfe Answ The Text should not be read thus I am thy exceeding great reward but thy reward shall be exceeding great as if the Lord should say unto him thou wast not inriched by the spoile of the Kings but I shall give thee a greater reward Abraham replies what reward is this thou canst give me seeing I goe childlesse Abraham had sowen righteousnesse and therefore should reape a faithfull reward Prov. 11.18 though he were not inriched by the King of Sodome Gen. 14.22 So that Abraham loved God onely for himselfe in the first place and he seekes a reward succession of children in the second place and by this his Faith is strengthened for he adheres to the promise of God Gen. 13.15.16 The first Adam loved not the creatures for themselves A collation betwixt the innocent and old Adam neither loved he God for another end but for himselfe neither loved he God for himselfe and for another end but onely for himselfe therefore the Church Cant. 1.4 is commended quia amat in rectitudinibus because she loveth God directly for himselfe But now men love the creatures onely for themselves and herein they are Epicures Some againe love God for the creatures and these are mercenaries but these who love God for himselfe these are his true children and herein Augustines saying is to be approved who saith fruimur Deo utimur alijs we enjoy that which wee love for it selfe but we use that which wee use to another end But the naturall man would enjoy the creatures and use God to another end Man in innocency loved God Coll. 2 judicio particulari hic et nunc above all things that is Duplex amor 1. judicis particulari 2 judicio universali he knew Iehova to bee the true God and so loved him But since the fall he loveth him above all things judicio universali for his wil oftentimes followeth not his judgment thē he loved himselfe for God but now he loveth all things for himselfe this inordinate love of a mans selfe breeds contempt of God but the ordinate love inspired by God teacheth us first to love God and then our selues 1. Ioh. 4.7 Let us love one another because love is of God where he sheweth us that the love of our neigbours must proceed from God therfore the love of our selves must begin also at God It is true Iohn saith 1 Ioh. 4.20 If we love not our brother whom we see how can we love God whom we see not not that the love of the regenerate begins first at our neighbour but this is the most sensible note Duplex amor a posteriori et a priori to know whether we love God or not this love is a posteriori as the other is a priori Object But it may seeme that a man in corrupt nature may love God better than himselfe because some heathen haue given their lives for their country and some for their friends Answ This corrupt love was but for themselves and for their owne vaine glory and in this they love them selues better than any other thing We are bound saith Saint Augustine Coll. 3 to love somethings supra nos secondly to love some thing quod nos sumus Lib. 1 de doct Christ cap. 5. Gradus amoris sunt 1. amare supra nos 2 quod nos sumus 3. juxta nos 4. infra nos thirdly to love some things juxta nos fourthly to love some things infra nos Man in his first estate loved God above himselfe in the second roome his owne Soule in the third place his neighbours soule and last his owne Body He was first bound to love himselfe then his neighbour his own soule before his neighbours soule his owne body before his neighbours body for this is the rule under the Law Thou shalt love thy neighbour as thy selfe Math. 22.39 The rule must bee before the thing ruled It is not said Luk. 3.12 he that hath a coate let him giue it to him who wants a coate but he who hath two coates let him give one to him who wants a coate but under the Gospell the rule of our love must be as Christ loved us so we must love our neighbours Ioh. 13.4 But man since the fall hath inverted this order mightily he loves his owne body better than his neighbours soule than his owne soule yea better than God and oftentimes his hogges better than his owne soule yea than God himselfe as the Gergesites did Math. 8.34 Quest Alexander Hales moves the question whether the Angels proceed thus in their manner of love if God be he who is above them whom they are bound to love above themselves and in the second roome themselves juxta se other Angels what place must the soule of man come into in their consideration whether juxta or infra and what must be the estimation of the body of man in their love Hee

answers that the Angels of God doe love the soules of men now infrase but when we shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto the Angels of God Math. 22.33 then wee shall be loved of them in our soules juxta sed non infrase Duplex praemium angelorum primum secundum And as touching our bodies they are beloved of them infrase because the Angels saith he desire primum praemium secundum their first reward in God the second reward for the keeping of man they shall bee rewarded for their ministrie towards the bodyes and soules of men for keeping them when they shall give up their account and say behold here are we and the children whom thou hast given us Ioh. 17.12 Man before his fall loved God with all his heart Prop. He loved nothing supra Deum he loved nothing in equall ballance with God Illust he loved nothing contrary to God hee loved him with all his heart soule Nihil amandum supra juxta contra aut aequale Deo and strength and Christ addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the efficacie of the minde and the will Mat. 22.31 and the learned scribe Mark 12.31 addeth a fit word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his whole understanding By which diverfity of words God lets us see that man when he was created loved God unfainedly and that all the Fountaines or Springs within his soule praised him Psal 87.7 The first Adam loved God with all his heart A collation betwixt the innocent and old Adam but since the fall he loves God diviso corde Hos 10.2 and he loves something better than God contrary to God and equall with God The Church of Rome makes a double perfection perfectio viae perfectio patriae or perfectio finis perfectio ordinis they say there is not perfectio patriae found here but perfectione viae we may love God with all our heart this way say they But this is false for when we have done all things wee must call our selves unprofitable servants Luk. 17.10 Wee are to love God more than the creatures Duplex amor intensivus appretiativus yet it falleth out often that wee love the creatures intensivè more than God but the child of God loves not the creatures more appretiativè A man may more lament the death of his son than the want of spirituall grace and yet in his estimation and deliberation he will be more sorry for the want of Gods grace than for the want of his sonne The first Adam loved God with all his heart A collation betwixt the innocent and renewed Adam both in quantity and quality but the renewed Adam is measured by the soundnesse of the heart Peter being asked of the measure of his love Ioh. 21.15 Lovest thou me more than these he answered onely concerning the truth For being asked of the quantity he answered onely of the quality Lord thou knowest I love thee it is the quality thou delight'st in and not the quantity Hence it is when the Scriptures speake of perfection it is to bee understood of sinceritie in one place they are said to be of a perfect heart and in another of an upright heart 1 Chron. 12.33.38 The love which the renewed man beares to God now is but a small measure of love A collation betwixt the renned and glorified Adam in respect of that which wee shall have to God in the life to come in the life to come our hope and faith shall cease 1 Cor. 13. Our faith and hope ceasing our love must be doubled for as when we shut one of our eyes the sight must be doubled in the other eye vis gemina fortior so when faith and hope shall be shut up our love shall be doubled Cum venerit quod perfectum est abolebitur quod imperfectum est 1 Cor 13. It is true Gratia perficit Naturam Grace perfits Nature and so doth Glory quoad essentiam as touching the essence sed evacuat quoad imperfectiones it takes away all imperfections Faith and Hope are but imperfections in the soule comparing them with the estate in the life to come they shall be abolished then and onely love shall remaine 1 Cor. 13.8 Man by naturall discourse since the Fal Prop. may take up that God is to be beloved above all things although he cannot love him above all things That which all men commend in the second roome is better than that which many commend in the first roome Illust When the battaile was fought at Thermopylae against Xerxes King of Persia if it had beene demanded of the Captaines severally who was the cheife cause of the victorie this Captaine would have said it was hee and this Captaine would have sayd it was hee then if yee had asked them all in the second place who fought next best to them all of them would haue answered Themistocles therfore he won the field So aske men severally in their first cogitations why man should love God some wil answer because he is good to them others because he bestowes honours upon them and so their love is resolved into worldly respects and not into God But shew them the instabilitie of riches the vanitie of Honour and such like then all of them in their second cogitations will be forced to graunt that God is to be beloved for himselfe The Notes to know the love of God since the Fall The markes to know whether we love God are First Love makes one soule to live as it were in two bodies Nam anima magis est ubi amat quam ubi animat The soule is more where it loves than where it animates This made the Apostle to say Gal. 2.20 I live not but Christ lives in me The second note is that those who love dearely rejoyce together and are grieved together Homer describing Agamemnons affliction when he was forced to sacrifice his daughter Iphygenia hee represents all his friends accompanying him unto the sacrifice with a mournfull countenance and at Rome when any man was called in question all his friends mourned with him Therefore it was that good Vriah would not take rest upon his bed when the Arke of the Lord was in the fields 2. Sam. 11.9 The third note is that these who love would wish to be changed and transformed one into another but because this transformation cannot be without their destruction they desire it as neere as they can But our conjunction with God in Christ is more neere without the destruction of our persons Ioh. 17.23 I in them and they in me and therefore we should love this conjunction and most earnestly wish for it The fourth note is that the man which loveth another not onely loves himselfe but also his image or picture Forma realis imaginaria and not onely his reall forme but also his imaginary they love them that are allyed or are in kin to them or like them in manners So hee

who loveth God hee loves his children also who are like him and also their spirituall kindred and affinitie The fift note of the love of God is that those who love converse together and are as little absent from other as can be they have the same delights and distasts The presence of the party beloved fils the heart of the lover with contentment So the children of God their whole delight is to walke with God as Enoch did Gen. 5. to be still in his presence and if hee withdraw himselfe but a little from them they long wonderfully for his presence againe The sixt note is he that loveth transports himselfe often to the place where hee was accustomed to see his friend hee delights in reading of his letters and in handling the gages and monuments he hath left behind him So the child of God to testifie his love to God transports himselfe often to the place where he may find God in his sanctuary amongst his Saints hee delights in reading of his letters the Scriptures he delights in eating and tasting these holy monuments and pledges his Sacraments which the Lord hath left behind him as tokens of his love untill he come againe The seventh note is when there is any thing that may seeme to preserve the memory of love more liuely in our soules we embrace the invention here where in Artemisia Queene of Caria shewed an act of wonderfull passion towards her husband Mausolus for death having taken him away she not knowing how to pull the thornes of sorrow out of her foule caused his body to be reduced to ashes and mingled them in her drinke meaning to make her body a living tombe wherein the relickes of her husband might rest from whom she could not endure to live separated The child of God hath a comfortable and true conjunction with Christ eating his flesh and drinking his bloud and these two can never be separated againe Of Adams love to his neighbour As Adam loved God with all his heart Prop. so he loved his neighbour as himselfe He loved his owne soule better than his neighbours soule Illust he loved his owne body better then his neighbours body but he loved his neighbours soule better than his owne body We are to love our neighbours as our selves we are to preferre the safetie of the soule to the safetie of the body therefore our soule is called our darling Psalm 22.15 which is most to be beloved We may not follow the Phisitians then who prescribe sometimes phisicke to their patients to be drunk Consequence 1 that they may recover their health Navarrus holds that it is not a sin in the patient Cap. 23. Num. 19. that hee drinke till he be drunke for the recovery of his health Although we are to preferre the safetie of the soule to the safety of the body Conseq 2 yet we are not for the good of the soule to dismember the body as Origen did misinterpreting these words Math. 19. Many are made Eunuches for the Kingdome of God taking them litterally when they are to bee understood metaphorically As we are not to dismember the body for the good of the soule Conseq 3 so we are not to whip the body for the good of the soule Thom. 2.2 quaest 66. art 3. so we are not to whip the body for the good of the soule A man cannot make a free choyce of that which is evill in it selfe as the Moralists prove against the Stocikes who did chuse povertie although they knew it to bee evill in it selfe but for a man to whip himselfe it is evill in it selfe for in this he usurps the magistrates authoritie The magistrates authoritie stands in these foure things to kill the body to mutilate the body Ex. 21.24 Eye for eye and tooth for tooth to whip the body Deut. 25.3 and to imprison the body Levit 24.12 killing of the body takes away the life it selfe cutting a member of the body takes away the perfection of the body whipping of the body takes away the delight and rest of the body imprisoning of the body takes away the liberty of it Now as we may not kill our selves cut a member from our selves imprison our selves for all these belong to the Magistrate so neither are wee to whip our selves Againe it is not lawfull for a man to weaken his body by fasting 1 Tim. 5.33 it was not lawfull for Timothy to drinke water for the weakning of his body therefore it is farre lesse lawfull for a man to whip his body We read of Baals Priests who cut their flesh 2 King 18.28 but never of the Priests of the Lord Deut. 14. We haue a warrant moderately to fast sometimes that the body may bee more subject to the soule 1 Cor. 9.37 I chastice my body and bring it undersubjection So Coloss 3.5 mortifie your members but never to whip it We are not to exceed our strength or to disable our selves for Gods service for God doth not desire the hurt of his creature who is about his service hee will rather forbeare some part of his service than an oxe or an asse shall want necessary food much lesse will he haue a man to indanger himselfe though it be in his service We are to preferre our owne temporary life to our neighbours Prop. If our neighbour bee equall of degree with us Illust 1 then wee should preferre our owne life to his life or if he be our inferiour we should likewise preferre our owne life to his But if he be our Soveraigne we are more bound to save his life than our owne as for the safetie of the Princes life the subject is to give his life 2 Sam. 19.43 so for the safetie of the common wealth A man may hazard his life for the safety of another mans life who is in prison perill of death Majus enim bonum preximi praeferendum minori proprio sed non aequali we are to preferre the greater good of our neighbour to our owne good that is lesse but not where there is equall When my neighbour is in a certaine danger of death and I but in a hazard it is a greater good to save my neighbours life than not to hazard my owne Wee are bound more to save our owne lives Conseq than the lives of our equals therefore that friendship which is so much commended by the heathen betwixt Pylades and Orestes the one giving his life for the other was not lawfull So of that betwixt Damon and Pythias when the one would have given his life for the other As we are to preferre our owne life to our neighbours life Illust so we are to preferre our selves in temporary things belonging to this life to our neighbour Temporary things serve either for our necessity Prop. or for our utility Ad quatuor in serviunt temporaria propter necessitatem propter sufficientiam propter utilitatem propter superfluitatem or for our sufficiency or for our superfluity For necessity

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.

leaprous the Doctor prescribes him to drink some poison for his health now in his understanding he conceiveth what a good thing his health is and in that hee rejoyceth there is no sadnesse in the understanding here taking the understanding strictly so hee wils his health taking the will strictly and there is no sadnesse in it neither but when he wils his health by this physicke and remembers that he must drinke this poyson here comes in the sadnesse There was griefe and sadnesse in Christs soule Conseq both in the superior and inferior faculties therefore these who hold that Christ suffered onely in his soule by simpathy from the paines which arose from the body not immediatly in his soule extenuate mightily our Lords sufferings for the soule of Christ was immediately the object of the wrath of God and therfore the Prophet Esay cha 55 9 calleth them his deaths because he suffered the first death and the equivalent of the second death for us The dignity of Christs person 1. made him acceptable in the sight of God 2. it made his sufferings to be meritorious 3. his sufferings were meritorious for compensation in circumstances but not in substance therefore death it self could not be remitted to him neither griefe horror nor sadnesse in the first two respects But because some things were unbeseeming the person of Christ as the torments of hel the compensation of this was supplied by the worthinesse of the person yet he suffered the equivalent of it in paine and smart and this bred his sorrow Example a man is owing a summe of money to his neighbour either he payes him back againe in the same kind as gold for gold or by the equivalent as silver for gold and this is sufficient to discharge the summe So Christ payed the equivalent of the paines of hell to God his Father If a man be owing his neighbour such a summe either he must pay it or goe to prison to goe to the prison is not a part of the summe for if he pay it before he goe to prison hee hath satisfied the debt So Christ suffering these paines for us although he descended not really into hell to suffer yet he payed the debt and for this his soule was heavy even unto the death Math. 26.38 The sadnesse of the regenerate is a sadnesse that hath respect to God A collation betwixt the renued and old Adam which bringeth salvation but the sorrow of the worldlings brings death to them 2 Cor. 7.10 The sadnesse which is towards God brings repentance to salvation which is not to bee repented of but the sadnesse of the world brings death Quest Can godly sorrow make a man sad seeing God is the most comfortable object Answ The beholding of God in himselfe can bring no sadnesse to man for he is a most comfortable object but the beholding of sinne which hindreth us from the cleare sight of that object which is most comfortable it is that which breedes the sorrow in the regenerate The remedies to cure Sadnesse To cure this passion of sadnesse first we must consider that it is sometimes set upon the wrong object sometimes it is immoderately set upon the right object When is is set upon the wrong object Duplex objectum tristitiae verum falsum it must be turned to the right object Wee are not to comfort a man so long as the passion is set upon a wrong object but wee must doe as the saylers doe who when they are in a wrong course turne the ship another way Secondly Verum objectum tristitiae vel est in defectu vel excessu when the passion is set upon the right object if the passion be in defect then the passion must be more sharpened as the sayles are to be hoysed up when it is too calme but if the passion be too vehement then it must be moderate for if the wind bee too great then the sayles must be pulled downe a little Secondly reason must sharply censure this passion and chide it and say with David Psal 43. Why art thou cast downe my soule for if reason speak but gently to this sullen passion it will be more sullen as Eli's insolent sons after the mild reproofe of their father were more insolent 1 Sam. 2.25 The Iewes tooke a wrong course to nourish this passion of sadnesse and to give way to it first they hyred mourning women Amos 5.16 these were called praeficae and siticines quia apud sitos id est sepulchroconditos caner●solebant secondly they used in their burials when those of older age were buried to sound the dead sound with a Trumpet or with a Cornet and this the Poet approveth when he saith Cum signum luctus cornu grave mugit adunco _____ That is On cornet pipes they play the mournfull sound When corpse of aged men are layde in ground But when their little children died they used to play upon a Whistle or some small pipe which Coelius Rodigin makes manifest thus Tibia cui teneros suetum deducere manes Lege Phrygum maesta _____ That is Whose use it was with musicke to convay The tender soules the Phrygian mournfull way When Iairus his little daughter was dead Math. 9.23 Christ thrust out the minstrels who played at her death When they hired mourning women and minstrels to nourish this passion they did as if a mother should hire a bawde to prostitute her daughter When thou art in thy griefe behold the joyes reserved for us in heaven this will settle thy griefe the Thessalonians mourned immoderately for the dead like heathen 1 Thess 4.13 because they remembred not that glorious resurrection Remember Christs passion the Prophet Esay saith that it was with his stripes that we are healed Esai 53.5 The first stripe that Christ got in his passion was this sadnesse And hee began to bee sorrowfull Math 26.38 My soule is heavy to the death and this breeds joy to us remember also that Christ was annoynted with the oyle of gladnesse above his fellowes to make us glad Psal 45. Goe to the Preacher to whom the Lord hath given the tongue of the learned Esay 50.4 that he may speak a word in due season to the weary heart the Preacher must not comfort for worldly sorrow but rather make them for this more sorrowfull so when he seeth the sinner cast downe he must then remit of his severity and then begin to comfort him It was the fault of the Church of Corinth 1 Cor. 5. when they saw the incestuous Corinthian too much humbled for his fault and like to be swallowed up with griefe that they would remit nothing of the strictnesse of their censures so the Primitive Church was too strict in their censures continuing the penitents too long under them which brought in Satisfaction afterward in the Church Let us use the remedy of the Sacraments the Iewes used to give these who were carried to execution wine applying that place Prov. 30. to this

their judgement made man such that concupiscence did necessarily follow Before the fall there was no reluctation nor strife betwixt the superiour and inferiour faculties in man That there was no concupiscence in man before the fall and therefore no concupiscence our reasons are these First our first parents were not ashamed when they were naked Gen 2. but after that Adam had sinned and saw himselfe naked hee fled from the presence of God and hid himselfe even for very shame it is the rebellion betwixt the superiour and inferiour faculties that makes men ashamed Secondly in Iesus Christ the second Adam there was no rebellion and yet he was like to us in all things sinne excepted taking our nature upon him and the essentiall properties of it As to bee tempted Mat. 4.1 Iesus was carried by the Spirit into the desert to bee tempted So to feare Hebr. 5.7 he was heard in that which hee feared So to be angry Mark 3.5 Hee looked round about on them angerly So forgetfulnesse of his office by reason of the agonie astonishing his senses Father if it bee possible let this cup passe from me Mat. 26.39 Wherefore if this strife betwixt the superiour and inferiour faculties was the consequent of nature in our whole estate then Christ should not have beene blamelesse which is blasphemy for concupiscence is sin Rom 7.7 Thirdly if there had been rebellion betwixt the superiour and inferiour faculties before the fall then man in his whole estate had not beene happy for Paul in respect of this concupiscence is forced to cry out Rom. 7.11 O wretched man that I am who shall deliver mee from this body of death and originall iustice had not beene such an excellent gift in that estate but only a restraint to restraine this concupiscence that it bursted not forth Fourthly if this rebellion flow from nature how can God be free from sinne who is the authour of nature qui est causa causae est causa causati in essentialiter subordinatis he who is the cause of a cause is likewise the cause of the effect in things essentially subordinate but God is the author of mans nature and concupiscence therefore according to their position Of mans originall justice according to the Church of Rome he must bee the author of sinne this is blasphemie The Church of Rome holds that this holinesse was a supernaturall thing to man and not naturall in his first creation and they goe about to shew the matter by these comparisons They say mans righteousnesse in his innocent estate was like a garland set upon a virgines head the garland is no part of the virgins body and although the garland be removed yet she remaines still a virgin So this originall righteousnesse they make it as it were a garland which being taken away from man no naturall thing is blemished in him Secondly they compare it to Sampsons lockes which when they were cut off nothing was taken from Sampsons nature Thirdly they compare it to a bridle in a horse mouth which is no part of the horse nor naturall to him but serves to bridle the horse and keepe him in So say they this originall righteousnesse was no naturall thing in man before the fall but served onely as a bridle to restraine concupiscence and they put a difference betwixt a naked man and a robbed man Duplex homo nudus spoliatus Man before his fall say they he was naked but God did cast his cloake of supernaturall righteousnesse about him to cover him but since the fall say they hee is not homo nudus sed spoliatus a naked man but spoyled of the graces of God Hence is that division made by the Iesuites of the estate of man Perer. lib. 5. in Gen. disput de excellent pag. 118. the first estate saith he is of man considered without grace or sinne as they terme it in his pure naturals the second estate is of man in his purenaturals cloathed with supernaturall righteousnes the third estate is of man degenerate and sinfull the fourth estate is of man regenerate and the last is of man glorified But to consider a man both voyde of grace and sinne such a man was never nor never shall be neither did the Iewish or Christian Church ever divide the estate of man thus The Iewish Church taketh up the estate of man in these three the first they call Adam ratioue creationis because hee was made out of the red earth the second they call Enosh man subject to all miseries the third they call Ish man restored to blessednesse and happinesse The orthodoxe christian Church divides the estate of man thus the first estate is gratiae collatio the bestowing of grace the second is collatae amissio the losse of that grace bestowed the third is instauratio amissae the restoring of lost grace and the fourth is confirmatio instauratae the confirmation of restored grace We will shew that his originall righteousnesse Of mans originall justice according to the reformed Church was naturall to man and not supernaturall where we must consider that nature is take five wayes First a thing is naturall by creation as the soule and the body are naturall to man because they give a being to him Secondly for that which floweth essentially and naturally from a thing as the faculties from the soule Thirdly for that which cleaveth most surely to nature as sinne doth to the soule now Fourthly for that which beautifieth nature and helps it as grace doth Fiftly for that which by generation is propagate to the posteritie as originall corruption Originall justice was not naturall to man in the first sense for it was no part of his essence It was not naturall to him in the second sense for it flowed not from the understanding essentially as the faculties of the soule doe but it was naturall to him in the third sense because hee was created in holinesse and was the subject of holinesse it was naturall to him in the fourth sense because it made his nature perfect It was naturall to him in the fift sense for he should have transmitted it to his posteritie by generation if he had stood in holinesse as man doth sinne now which is come in place of it Originall righteousnesse to the first Adam was naturall to the renewed Adam grace is supernaturall A collation betwixt the innocent renewed and old Adam to the old Adam it is against his nature so long as hee continues in sinne Our reasons proving that originall righteousnesse was naturall to Adam and not supernaturall are these First Reason 1 as are the relickes of the image of God in man since the fall such was the image of God in man before the fall but the remnants of the Image of God in man since the fall are naturall Rom. 2.13 For by nature they doe the things contained in the Law 2 Cor. 11. Doth not nature teach you this therefore the image of God