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.

THE SECOND PART OF THE IMAGE of GOD in Man, in his Creation, Restauration, and Glorification. (Book 2)

CHAP. I. Of the Passions of man in generall.

A Passion, [Prop.] is a motion of the sen∣sitive 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, * 1.1 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 out∣ward objects. They are not like habits, which are al∣wayes 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 apprehen∣sion 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 ab∣solutely, but as good or evill to us, or ours: and these fa∣culties are rightly joyned together, for the sensitive fa∣cultie of it selfe is blind, neither could it follow or de∣cline 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 sensi∣tive part, or in the reasonable?

Answ. They are placed in the sensitive part, and not in the reasonable, because the reasonable doth not im∣ploy any corporall organs in her actions, for when wee reason, there is no alteration in the body. But the passi∣ons appeare in the blood, by changing and altering of our countenance, and they are a middle betwixt the bo∣dy and the minde, and have correspondency with both; Hence it was that God commanded his people, to ab∣staine 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 a∣mongst the common people, moved by some crafty A∣chitophel, 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 appe∣tite on worke, but in man the phantasie apprehen∣ding the object, presents it to the understanding, which considers it either as true or false, and the understan∣ding presents it to the will, and thence ariseth the pro∣secution 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 ruled by reason. [Prop.]

Wee see by experience that these passions that draw nerest to reason, are soonest subdued; [Illust.] and these passions that are furthest from reason, are more hardly subdued. A man will sooner subdue his passions than a woman or a childe, because he hath more reason, and a man will sooner quite his anger, than his fleshly lusts; because they are all further from reason; and the Philosophers shew this by the example of a Horse or a Bull, they are sooner tamed, because they draw nearer to reason, but the fishes cannot be tamed, because they have no re∣semblance of reason.

Whether are the passions that antevert the will ru∣led by reason or not? Ans. [Quest.] The passions which antevert the will are not from the will and reason, neither are they altogether against the will and reason, but partly with the will and partly against the will. These passions which antevert the will, doe not excuse but extenuate the fact, in tanto, sed non in toto, they excuse the fact in a part, but not fully.

These passions excuse sinne, in tanto, sed non in toto; [Conseq.] therefore it is a false division which the Church of Rome maketh of the passions of the soule. * 1.2 They say there are first primo-primi motus in the soule, which arise sodainly before reason thinke of them; these thoughts the will

cannot represse, because they proceed from our naturall inclination; and are neither mortall nor veniall. Second∣ly, they say that there are secundo primi motus, which arise sodainely after the first motions, these the will may represse (they say) if shee take diligent heede to them: these they make veniall sinnes. Thirdly, (say they) there are in the soule secundi motus, when the will gives the full consent: they make these mortall sinnes. But the first motions of all without consent are sinne, and damned in the last Commandement; and the moti∣ons which arise with consent, are damned in the seventh commandement by Christ, Mat. 5.28. Hee that lusteth after a woman hath committed adultery with her already in his heart; then the motions which arise without con∣sent, are damned in the last commandement.

These perturbations doe not extenuate sinne so farre as ignorance doth. [Prop.]

The perturbations are ruled by prudencie, [Illust.] but be∣cause these perturbations follow not the light of rea∣son, their sinne is greater than the sinne of ignorance, which is want of knowledge in the understanding: The servant that knoweth his Masters will and doth it not, shall be beaten with many stripes, Luke 12.47.

CHAP. II. Of the division of the Passions.

ALl the passions may be reduced first, * 1.3 to the concupis∣cible and irascible faculties of the Soule. Second∣ly, there are as many passions in the soule as there are di∣vers considerations of good and evill. First, good and evill are considered absolutely; then love and hatred

have respect to these. Secondly, * 1.4 good and evill are con∣sidered, in the good which may be obtained; and in the will which is imminent; the good which is looked for and may be obtained, that wee desire, * 1.5 and it is called desiderium. The evill if it be imminent hath no proper name, but is called abusively abomination, seu fugamali. Thirdly, when either the good is obtained or the evill present; if the good be obtained, * 1.6 then it is called gaudi∣••m, joy: if the evill be present, then it is called tri∣stitia, sadnesse: so that there are sixe passions in the con∣piscible.

In the irascible appetite there are five If the good be to come, and not obtained; * 1.7 either it is possible to obtaine it, or impossible; if it be possible to obtaine it, it stirres up two affections in the irascible: first, hope, * 1.8 which expecteth bonum difficile, that is, when goodnesse can hardly be obtained. It hath an eye to good; which distinguisheth it from feare; it hath an eye to future good, which distinguisheth it from joy, that enjoyeth the present good. Hope lookes to good hardly to be ob∣tained, which distinguished it from desire, that is, of things easily to be obtained. If the good may be easily obtained, it stirres up audaciam boldnesse, this respects e∣vill; but yet such evill which it thinkes it may overcome and it prosecuteth the meanes which tend to the attai∣ning of the good; it respects evill by accident, hoping to shunne it. Secondly, if the good be thought impossible to be attained, then it workes desperation: * 1.9 this passion hath not an eye to evill as evill but by accident, be∣cause it seeth the good impossible to be attained. If the evill be imminent and not present, then it workes feare: If the evill be present and impossible to be eschewed, then it worketh anger, which hath no contra∣tie. Some of the Moralists reduce all these passions to two, love and desire; * 1.10 for whatsoever thing that is good

is either in our present possession, and this we love; or is absent and wished for, and this we desire; so that every good thing, we either possesse it, or desire to possesse it. Againe, these passions may be reduced to foure princi∣pall; for every passion is a motion to good; and in this kind hope is the last; or a motion and turning from evill, and in this kinde feare is the last; or it is a rest and en∣joying the good, and in this kinde delight is the last; or a rest lesnesse in the object, and in this kinde sadnesse is the last.

Those who write of the winds, * 1.11 some make foure of them, some eight, some sixteene, some thirtie two; so these who write of the passions, some make more and some make lesse. Every one of these passions may be branched out againe into severall branches; as sadnesse hath under it; first pittie, which is a griefe of the evill which befalls others, as if it befell our selves. Secondly, envie which is a sadnesse that we conceive, for the good that be falleth others, wishing that it were our owne. Thirdly, heavinesse, which grieves the minde when it seeth no way to escape. * 1.12 Fourthly, repentance, which is a sadnesse for by-past sinnes. Fifthly, zeale, which is a sadnesse arising from the dishonour of that which wee love most. So the daughters of feare are; first blushing which is a feare arising from the losse of our good name, for some filthy thing presently done. Secondly, shame∣fastnesse, which is a feare arising for some evill to be committed. Thirdly, astonishment, which is the feare of some evill that suddenly befals us not looked for. Fourthly, agonie, when we feare that which we no waies can eschew; and so may the rest of the passions be bran∣ched forth.

The passions which are dispersed in the inferiour fa∣culties, [Prop.] are united after a more excellent manner in the superiour.

As seeing, hearing and smelling, [Illust.] are different in the or∣gans 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 ei∣ther of good or evill.

The first Adam had these passions as they are eminenter in voluntate, for he had prosecutionem boni, * 1.13 & 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 per∣turbation 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 perturbati∣on.

Christ took our passions upon him as he tooke our na∣ture. [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 passi∣ones, but not detestabiles; he tooke not our sinfull passi∣ons 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 punish∣ment 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with∣out all affections, hee was not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, impatiens affectio∣nis, he was not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for his affections were not pro∣per to himselfe, but he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having his affections well ordered; he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having his affections like ours; hee was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for hee had a fellow-feeling of our infirmities; hee was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 hap∣pinesse?

Answ. By the fingular dispensation and wisedome of God; for this happinesse and glory was kept up, with∣in 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, * 1.14 did not arise in him before reason directed them, they rose not contra ratio∣nem, aut praeter rationem; contrary or besides reason; wher∣fore, Ioh. 11.33. it is said that Iesus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, trou∣bled 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 Centu∣rion, 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 rea∣son, 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 Re∣hoboam, 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 com¦manded 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 trans∣port 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. * 1.15 Secondly, there was no instability in them. Thirdly, there was no importunity in them. But since the fall, there is a great contrariety and con∣tradiction 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 con∣trariety 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 had tyed a stone to her legge, and as the bird mounted up, the stone drew her downe againe; which moved Anselme to weepe, lamen∣ting how men indeavoured to flee up to heaven, and yet are still borne downe to the earth by sinne. Mens pas∣sions now are like contrary winds or tides; covetous man that is given to adultery, is drawne by two wilde horses contrary-wayes; for his covetousnesse bids him hold in, but his adultery bids him spend. Secondly, now our affections are instable, like the winds changing from this coast to that, like Amnon who now hated Thamar more than ever hee loved her before. Thirdly, now the affections importunate us, for sometimes they lie sicke as Ahab did, if they get not Naboths Vineyard, 1 King. 21. or like Rachel who cried to Iacob, Give mee chil∣dren or else I die, Gen. 30. or like the horseleech which hath two daughters, that cry continually, Give, give, Prov. 30.15.

The regenerate man, * 1.16 is renewed in all his passions, as we may see in Davids love, Psal. 119 97. How doe I love thy law: In his hatred, I hate thy enemies with a per∣fect

hatred, Psal. 130.22 In his desire, mine eyes are dimme for waiting how doe I long for thy salvation, Psal. 35.9. In his feare, his judgements are terrible I tremble and quake. Psal. 119.120. In his delight, thy testimonies are my de∣light, Psal 119.16. I rejoyce more in them, then in a rich spoile, Psal. 119.192 In his sorrow, mine eyes gush out with rivers of water, Psal. 119.136, But the unregene∣rate, are renewed in none of these passions.

The affections of man since the fall are fearefull tor∣menters of him. [Prop.]

It is a greater iudgement to be given over to them, [Illust.] than when the people were given up to be slaine by Ly∣ons, 2. King. 17.25. and it may seeme a greater judge∣ment to be given over to these passions, than to bee ex∣communicate and given over to Sathan, for sundry that have been excommunicate haue beene reclaimed and called backe againe, 1. Cor. 5. but very few of these who are given over to these passions are reclaimed.

It is a mercy of God when a man fals, [Conseq.] that God hath not given him over to his finfull appetite wholly, but haue some seed of grace working within him, which re∣straines him, that heworke not sin with greedinesse, and makes him long to bee at his first estate againe; as wee see in that incestuous Corinthian, 1. Cor. 5. when he had committed that beastly sinne in lying with his fathers wife, yet the Spirit that was lurking within him, stirred him up to repentance, and made him to long to be at his first estate of grace againe.

There is a notable apologue serving for this purpose, when Vlysses in his travailes had left his men with Circe that Witch, she changed them all into divers sorts of beasts: as into dogges, swine, Lyons, Tigers, Elephants. Vlysses when he returned, complained that Circe had done him wrong in turning his men into beasts, Circe replied that the benefite of speech was left unto

them all, and so hee might demand of them, whether they would be changed into men againe. Hee began first with the Hogge, and demanded of him whether he would be a Man againe or not, he answered, that he was more contented with that sort of life then he was before; for when he was a man he was troubled with a thousand cares, and one griefe came continually after another; but now he had care for to fill the belly, and to lye downe in the dunghill and sleepe: and so hee demanded of all the rest about: but all of them refused to turne men againe, untill he came to the Elephant, who in his first estate had beene a Philosopher; he de∣manded of him, whether or not he would be a man a∣gaine; he answered that he would with all his heart, be∣cause he knew what was the difference betwixt a bru∣tish and a reasonable life. The application of the apo∣logue is this. These beastly creatures given over to their sensuall appetites, transformed and changed by Sathan into beasts, in their hearts they desire never to returne to a better estate, but to live still in their swinish pleasures, and to follow their sensuall appetites.

But these who have the Spirit of Grace in them, and are fallen into some haynous sin, having tasted of both the estates, like the Elephant they desire to be backe at their first estate againe.

Divinitie and morall Philosophy differ farre in shew∣ing Man his sinfull passions; * 1.17 the moralists shew no∣thing but the out-side of these sinfull passions: they leave them without, like painted Sepulchers, but within full of rottennesse and dead mens bones, Math. 23.27. They hold up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a counterfeit glasse, which maketh her finfull passions looke a great deale better than they are.

This counterfeit cure of the moralists curing the pas∣sions is not unfitly compared to a Barber; for a Barber

doth nothing to a Man but trimmes him, washes him, and shaves him; he goeth not like a skilfull Physitian to finde out the cause of his disease, but onely out∣wardly layes a playster to the sore, and the passions, mendaciter subijciunt se tantùm rationi; they neither shew the beginning, progresse nor remnant of their sinne. But Divinitie sheweth this first as in a cleare glasse, the ground of all our sinnefull passions. First, it lets us see in the bottome originall sinne the foun∣taine of all the rest, which the moralist knoweth not. Secondly, it lets us see the first motions of the heart (which are without consent) to be sin: and as in a cleare sun-shine wee see atomos, the little motes which are the least thing, that the eye of man can perceive: So the Law of God lets us see the first motions, arysing from originall sinne, to be finne before God. Thirdly, Divinitie lets us see, that unadvised anger is a sinne before God. Fourthly, it lets us see, that, Hee who cals his brother raca, is to be punished by the Councell, Mat. 5.22. Fiftly, it lets us see what a sinne the fact it selfe is. Sixtly, it lets us see that when the revenge is pardo∣ned, yet remaine some dregges behind, that we re∣member not; therefore the Law saith, Levit. 19.18. Yee shall neither revenge nor remember. This the moralist cannot doe.

CHAP. III. How the passions are cured by the morall vertues.

THe morall Philosophers cure the Passions by morall vertues onely. [Prop.] [Illust.]

There are eleven morall vertues, that cure these pas∣sions; which vertues attend them, as Paedagogues waite upon their pupilles, and they fing unto them as nurses do to their babes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hast not, burst not forth; These passions have their beginning in the appetite, and end in reason, but the vertues have their beginning in reason, and end in the sensitive appetite; therefore they may fitly rule the passions.

The eleven vertues, are Liberality, Temperance, Magnificence, Magnanimity, modesty, Fortitude, Iustice, meeknes, affability, urbanity or Courtesie; and Verity: and as the eleven passions are reduced to foure, so are the eleven vertues reduced to foure, which are called the foure cardinall vertues: Prudency, Temperance, Fortitude, and Iustice.

These vertues cure the perturbations or passions, [Prop.] when they are either in excesse or defect, by drawing them to a mediocrity; and at last they attaine to their last hap∣pinesse, being ruled by the heroicke vertues.

The moralist maketh a double middle. [Illust.] First, when vertue is opposite to vice, and then the vice is to bee corrected by the vertue; here the one extreame is the meane, * 1.18 which must rectifie the other extreame. Second∣ly, when the vertue is interposed betwixt two vices, then the vertue must mediate betwixt them.

Here we may observe, [Doctrine.] that there is a greater difference betwixt the vertue and vice, than betwixt two vices; for there cannot be a middle betwixt vertue and vice, but there is middle betwixt two vices; this the Scripture

sheweth us, Revel. 3.15. I would yee were either hote or cold, but because yee are luke-warme, therefore I will spew you out of my mouth; God will have no middle here be∣twixt truth and falsehood, therefore he abhorres more luke-warmenesse than coldnesse: coldnesse is not to be corrected by luke-warmenesse as the middle, but it must bee reduced to hotnesse.

But there is a middle betwixt vice and vice, and these two are corrected by the vertue in the middle.

Example in the concupiscible appetite, there are the vices of Prodigalitie in excesse, and the vice in defect is avarice; these two are to bee reduced to the middle li∣beralitie the vertue. So again in the concupiscible appetite there is Morologia, scurrility; Hos. 7.3. They make the Kings heart merry with their lies; such was the jesting of the boyes at Elisha, 2 King. 2 24. The other extremitie is rusticitie or sullennesse, such was that clowne Nabal, and these can abide no mirth. These two extremities are to be corrected, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.19 which is when a man sheweth himselfe pleasant without just offence to his neighbour; as when Elias jeasted at the Idol Baal, 1 Kin. 18.27. So for a man to have too great a desire of honour, this is called pride. The other extremitie is, to be alto∣gether averse from honour, this is called pusillanimitie or basenesse of minde; these must be moderated by the vertue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a moderate love of honour.

Example, 1 Tim. 3.1. Hee who desireth a Bishopricke desireth a good worke, this is the middle; but when Amo∣nius the Monke cut off his right eare, that they should not make choyce of him to the ministry, this was the extremitie in defect. The other extremitie is, when pre∣sumptuously, men seeke this calling, as when the high Priests sought the Priesthood by bribes.

Quest. What sort of middle is this, when vertue mo∣derates betwixt two vices?

Answ. * 1.20 There is a twofold middle; the first is called an Arith meticall middle, the second is called a Geome∣tricall middle; the first is called, medium rei, the second is called medium personae seu rationis.

Medium arithmeticum, or medium rei, keepeth always an equall proportion betwixt the two extremes; as when the Israelites gathered their Manna, they put it all in one heape, then every man got his Gomer measured out unto him, for they gote all alike Exod 16.19. 2 Cor. 8.15. But medium geometricum, seu personae, vel rationis, draweth neerer the one extreme than the other, and giveth to the persons according to their conditions and estate, as it giveth strong meate to those that are strong, and milke to babes, Heb. 5.13. So the vertue that is pla∣ced betwixt two vices, it keepes Geometricall middle, and stands not equally betwixt the two extremes, for prodigalitie commeth neerer to liberality than avarice doth.

Marke a difference betwixt morall vertues and theoli∣gical; * 1.21 the moral vertues are the middle betwixt the two extremes; but in Divinitie if ye shall consider the theolo∣gicall vertues as they haue a respect to God, (and that infinite good) they cannot be a middle, for these which have a middle, faile either when they come short or ex∣ceede the middle: but wee cannot exceede, when wee looke to God who is infinite, for wee may come short there.

Object. But hope seemeth to bee a middle betwixt presumption and despaire, then in the theologicall vertues there may be a middle.

Answ. There is a double middle; the first is called me∣dium formale, * 1.22 a form all middle; or, the middle of quan∣titie: and this respects the inward essence of the vertue, here no middle is found: the second is called a material midle, or a midle of proportion, and in this we may either

exceed or come short, because of the eight circum∣stances that accompany every action; which are com∣prehended under this technicall Verse.

Quis? quid? vbi? quibus? & cur? quomodo? quando? quibuscum; That is, every action is tried by these circumstances: Who? what? and why? by what meanes? and by whose? How? when? and where? doe many things disclose.

As, who doth it; what he doth; where he doth it; and by what instrument, &c. If we respect these circum∣stances, then a man may exceed or come short of religi∣on.

Example, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, true worship is the middle; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 atheisme and superstition are the two ex∣tremities; if we respect religion in it selfe secundúm for∣male, as it is me dium quantitatis absolutae, here we cannot exceed and be too religious, for religion it selfe is op∣posite to all defects of religion So hope, in respect of the inward forme of it, looking directly towards God, wee cannot exceede here, although we come short; but respecting the matter of it, and weighing all circum∣stances in hope, a man may presume or despaire; as who hopeth; what he hopeth for? when hee hopeth? and such.

The matter may be cleared by another example when we consider Iustice as Iustice, we cannot exceed in Iu∣stice, or be too just; but considering Iustice in respect of circumstances, a Iudge may be either too just, Eccles, 7.16. noli esse nimiùm justus; be not too just; and so exceede the middle: or he may be deficient in Iustice, having no respect of the poore in judgement, these two are equally abomination before the Lord, Prov. 17.15. to let the wicked goe, and condemne the innocent; the one in excesse; and the other in defect. So, Exod. 23.4. Yee shall not have pittie vpon the poore for his poverty.

As these passions are cured by drawing them to the vertues, the mediocritie: so they are cured when all these vertues are joyned together, and ruled by the He∣roicke vertues; and then the moralists hold that a man may attaine, ad ultimum finem, to true happinesse it selfe without any helpe of Gods grace, onely through the remnants of the Image of God remaining still in them yet after the fall.

When all these passions are cured by the vertues, the moralists make up a perfect Lady whom they paint forth to us after this sort, they say her forerunners are, obedience, continencie and patience; her attendants which attend her are many, as security, hope, tranquillitie, joy, reverence, clemency, modesty, and mercy: they describe her selfe this way; her head is wisedome, her eyes pruden∣cie, her heart love, her spirits charity, her hand liberality, her breast religion, her thighes justice, her health tempe∣rance, and fortitude her strength.

But this Lady trimmed thus, is but a farded Helena, untill grace come in and sanctifie her. Wee see this be∣twixt Diogenes & Plato, & betwixt Aristippus and Dioge∣nes, how every one of them discovered, that their ver∣tues were but shewes of vertues. When Diogenes saw Plato delight in neatnesse and cleannesse, and to have his beds well dressed, he went and trod upon his beds, and he said calco Platonis Fastum, I tread upon Plato's pride Plato replyed, sed majori Fastu, with a greater pride. A∣gaine, when Plato saw Diogenes goe with an old cloake full of holes, he said he saw his pride through the holes of his cloake When Diogenes was dressing rootes for his dinner, Aristippus came in; Diogenes said unto him if Aristippus mere content with such a dinner, he needed not to fawne upon Kings & flatter them. Aristippus replied, If Diogenes could use Kings, he needed not to eate of such rootes; thus we see how Diogenes taxed Aristippus pride

and Aristippus againe Diogenes his counterfeit humi∣litie.

So wee see likewise their vertues to bee counterfeit vertues; for they counted this an Heroicke vertue to kill themselves, either for feare of shame as Luerecia did, and Cleopatra; or for vaine-glory, as when M. Curtius leapt into the gulfe at Rome, in the time of a great pestilence, thinking there was no other remedy to take it away.

Quest. What are we to thinke of these passions ru∣led by the morall vertues in the heathen, whether were they sinne or not?

Answ. God liketh the workes of men two wayes. * 1.23 First, by a generall liking of them, because they proceed from the reliques of intire nature yet left in man, Rom. 2.14. for by nature they did the things of the Law, 1 Cor. 11.14. doth not nature it selfe teach you?

Secondly, he liketh them according to his good plea∣sure, when he loved them as renewed in Christ. The workes of the Heathen which proceeded from the rem∣nant light of nature were not done by them as renued men; neither did they proceed from the corruption of nature, as when a man sinnes; but from the sparkle of naturall light, which he left in them. So if wee respect the worke it selfe, the good workes of the Gentiles are not sinnes, and in this sense it is said, 2 King. 10.30. Iehu did that which was good in the sight of the Lord. So, Gen. 20.26 thou didst this in the integritie of thy heart.

But if wee consider these vertues according to the Gospell, then we must call them sinnes, * 1.24 because they proceeded not from faith; For without faith it is im∣pissible to please God, Heb. 11.

Secondly, if we respect the end of their workes, * 1.25 they are sinnes, because they did them not for the glory of God, but for their owne prayse.

Thirdly, in respect of the subject of their good works,

because the persons were not renued who did them. If the person be not renued, his workes cannot be accep∣ted before God. Aurichalcum, latten or copper, is called a false mettall, not because it is a false substance, but be∣cause it is false gold. So these workes of the heathen, are false vertues, because they proceed not from faith; but they are not simply false.

CHAP. IIII. How the Stoickes cure the Passions.

THe Stoickes take another course to cure these passi∣ons; for they would root them out of the nature of man, as altogether sinfull. A man having the gout, one layeth a plaister to his feet, which so benummed them that he can walke no more, here the physicke is worse than the disease. So the Stoicks when they feele pertur∣bations in the passions, they would pull them out; here the remedy is worse than the disease. As at the first, in Athens the thirtie tyrants caused to bee put to death some wicked man; but afterward they began to kill good citizens; so the Stoickes at the first set themselves against the sinfull passions, and at last against the good Citizens, the best passions: for they would roote out of man the chiefe helpes, which God hath placed in the soule, for the prosecuting of good, and declyning of e∣vill: if there were not passions in the soule, then there should be no vertues to moderate them; for take away feare and hardnesse from fortitude, then fortitude were no more a vertue.

The passions are ascribed both to Christ and God, and therefore are not to be rooted out.

Christ himselfe tooke these passions upon him, there∣fore

they cannot bee sinne, Luke 10.21. Hee was an∣grie, Marke 3.5. He was sad, Math. 26.38. and rejoy∣ced, Luke 10.21. They are sanctified by regeneration. The Apostle, Rom. 1.30. condemnes the want of na∣turall affection, hee calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without naturall affection.

They are ascribed to God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, therefore they cannot be sin. If the Stoicks should reade that there are Ilands and Countreys, as Delos and Egypt, which had never felt the violence of earthquakes, and which had continued immoveable, when all other parts of the world had beene shaken, would they beleeve it? Why should they then beleeve that there are men to be found voyd of all passions? They grant us this power, to tame Elephants, Tygers and Lyons; (and yet not to destroy them) why will they not allow us this power then, to suppresse these passions, when they rise against reason? They must not then be rooted out but moderated: we must not take away diversitie of tunes in Mu∣sicke, but reduce them to good order, and so make up a harmonie.

CHAP. V. How Christ cureth the Passions.

CHrist taking our nature and passions upon him, [Prop.] it is hee that onely reduceth them to right or∣der.

Christ rectifieth the passions, foure manner of wayes. [Illust. 1] First, he subdueth the passions that they arise not inor∣dinately; * 1.26 Esay. 11.5. it is said, Iustice shall be the girdle of his loynes, to signifie that by justice all his sensuall af∣fections

are suppressed. * 1.27 Againe, Revel. 1.13. Christ is brought in, with his girdle about his paps; to signifie that Iesus Christ subdued, not onely his sensitive faculties but also the intellectuall, in his will, and understanding; and it was for this that the High Priest under the law was forbidden to we are his girdle, about his sweating places, Ezek. 44.18. that is, about his middle, as the Chal. de Paraphrase interpreteth it, not beneath, but about his pappes; to signifie the moderation of all his passions; It is a true axiome; quod operatur Christus pro nobis, oper atur in nobis; that which Christ doth for us, he doth in us: He subdu∣eth his owne passions, * 1.28 that He may subdue our passions.

Secondly, Christ reconciles the passions, which strive so one against another: Iudg. 17.6. when there was no King in Israel, every man might doe what hee pleased; so these passions doe what they please, contradicting one another, till Christ come in to reconcile them. Moses when he saw two Hebrewes striving together, he sayd, ye are brethren, why doe ye strive? Exod. 2.13. So when Christ seeth the passions striving one with another, Hee saith, Yee are brethren, why doe yee strive? Acts 7.24.

Thirdly, * 1.29 Christ sets the passions upon their right ob∣jects, whereas before they were set upon the wrong objects, and he turnes these inordinate desires the right way. A man takes a bleeding at the nose, the way to stay the bloud is to divert the course of it, and open a veine in the arme. So the Lord draweth the passions from their wrong objects, and turnes them to another. Mary Magdalen was given to uncleane lust, the Lord diverted this sinfull passion, and she became penitent, and thirsted after grace, Luk. 8.2. So hee turned the passions of Saul when he was a bloudy murtherer, to thirst for grace, Act. 9. We know a womans appetite to be a false appetite, when shee desireth to eate raw

flesh, or coales, or such trash: and that shee is mending againe when her appetite is set upon wholsome meates. So when the passions are set upon wrong objects, then a man is in the estate of sinne: but when the passions are turned to the right objects, then a man becomes the child of God.

Fourthly, [unspec 4] when Christ hath sent these passions up∣on the right object, * 1.30 hee settles them that they cannot bee mooved; for as the needle in the compasse trem∣bleth still, till it bee directly setled towards the North pole; then it stands. So the affections are never setled, till they bee set upon the right object, and there he tyes them, that they start not away againe, Psalme 86.9. David prayeth, knit my heart to thee, O Lord. The beasts when they were brought to be made a sacrifice, were tyed with cords to the hornes of the Altar, Psalm. 118.27. that they might not start away againe: So the Lord must tye the affe∣ctions to the right objects that they start not away againe.

The passions are either in the concupiscible or irasci∣ble part of the Soule. There be six passions in the con∣cupiscible appetite; Love, hatred, desire, abomination, pleasure, sadnesse.

CHAP. VI. Of the Passions in particular, in the concupiscible appetite.

Of Love.

LOve, * 1.31 is a passion or affection in the concupisci∣ble appetite, that it may enjoy the thing which is

esteemed to be good as neere as it can.

Man before the fall, [Prop.] loved God aboue all things and his neighbour as himselfe.

God is the first good cause and the last good end: [Illust.] he is the first true cause, by giving knowledge to the understanding: he is the last good end, by rectifing the will; therefore the understanding never contents it selfe, untill it know God, and the will never rests til it come to the last good end; God is A to the understanding, and Ω to the will. He is mans chiefe good, therefore he is to be preferred to all things, both to our owneselves, and to those things we count most of, beside our selves wherefore, Luk. 14. he faith; He that loveth his life bet∣ter than me, is not worthy of me. So Math. 10. He that lo∣veth his father or mother better than me, is not worthy of me; so hee that preferres his owne love before God; is not worthy of the love of God.

There are three sorts of love; [Illust. 2] emanans, or natural love; imperatus; or commanded love: elicitus, or love freely proceeding. * 1.32

Naturall love is that love, whereby every thing hath an inclination naturally to the like, as heavie things na∣turally goe downe to the center of the earth: beasts are carried by sense and instinct to their objects, the Pis∣mire in Summer layeth up provision against the Win∣ter, Prov. 6.8. This naturall instinct the Greekes call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So man is carried to his object by love: & because he must love something, what better object could hee chuse to love than God?

Commanded love is that, whereby reason sheweth us some good thing to be loved, and then our will com∣mandeth us to love the same. If wee had no more but reason, to shew it to us, and the will to command us, these wee enough to moove the affections to love God.

Love, proceeding freely is that, when the affections make choyce of God freely; when as they consider his goodnesse that breeds admiration in them: when they doe consider his beauty, that breeds love in them, and his sweetnesse doth satisfie their whole desires; so that nothing is so worthy an obiect to bee beloved as God, who hath all these properties in him.

God loved us first, Ioh. 3.16. therefore we are bound to love him againe.

There are three sorts of love.

First, * 1.33 the love that seekes his owne profite one∣ly; as when a subject loves his Prince onely for his goods: such was the love of Laban to Iacob; here the Prince is not bound to love his subject againe; neither was Iacob bound to love Laban for this sort of love.

Secondly, the love that lookes to filthinesse and dis∣honestie, such was the love which Putiphars wife car∣ried to Ioseph Gen. 39.9. Ioseph was not bound to love Putiphars wife againe, in this sort of love.

The third sort of love is most pure and holy love, and in this love wee are bound to love backe againe. God loved us before wee loved him hee loved us freely and for no by-respect, there∣fore wee are bound to love him first and aboue all things.

The Part loves the being of the whole, [Illust. 3] better than it selfe; this is seene in the world the great man, and in man the little world: for the water in the great world ascends, that there should not bee vacuum or a vast∣nesse in the universe (for the elements touch one another) as wee see when we poure water out of a narrow mouthed glasse, the water contrary to the nature of it, runneth up to the ayre, that 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 him∣selfe. [Prop.]

Some things wee love for themselves onely, [Illust. 1] some things we love not for themselves, * 1.34 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 a∣nother end; as a man loves sweet wine for it selfe, be∣cause 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 in∣nocencie loved God onely for himselfe.

Quest. Whether are we to love God more for the moe benefits he bestowes upon us or not?

Answ. * 1.35 Thomas answers thus, God is to be beloved al∣though 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, * 1.36 notes not the finall cause here, but the motive: there∣fore Augustine faith well, Non dilige ad praemium, sedip∣se 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 him∣selfe and for his benefits. Moses and Paul so loved God that they cared not to bee eternally cursed, ra∣ther 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 ex∣ceeding 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 re∣ward, 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; * 1.37 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 Epi∣cures. 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 say∣ing is to be approved, who saith, fruimur Deo, & uti∣mur alijs, we enjoy that which wee love for it selfe, but we use that which wee use to another end. But the na∣turall man would enjoy the creatures, and use God to another end.

Man in innocency loved God, judicio particulari, [Coll. 2] hic et nunc, above all things; that is, * 1.38 he knew Iehova to bee the true God, and so loved him. But since the fall, he lo∣veth 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 him∣selfe; this inordinate love of a mans selfe breeds con∣tempt 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 be∣gins first at our neighbour, but this is the most sensible note, * 1.39 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 hea∣then 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 some∣things supra nos; secondly, to love some thing, quod nos sumus; * 1.40 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 be∣fore 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 un∣der 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 often∣times 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 them∣selves, & juxta se, other Angels: what place must the soule of man come into, in their consideration? whe∣ther 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like unto the Angels of God, Math. 22.33. then wee shall be loved of them in our soules, juxta, sed non in∣frase. * 1.41 And as touching our bodies they are beloved of them infrase, because the Angels (saith he) desire pri∣mum 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, * 1.42 and strength, and Christ addeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the effi∣cacie of the minde and the will, Mat. 22.31. and the learned scribe, Mark. 12.31. addeth a fit word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

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; * 1.43 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, * 1.44 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, * 1.45 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 be∣ing asked of the quantity, he answered onely of the qua∣lity, 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, * 1.46 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 an∣swered, 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, [unspec 1] 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; [unspec 2] that those who love dearely, re∣joyce together and are grieved together. Homer descri∣bing Agamemnons affliction, when he was forced to sa∣crifice 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, [unspec 3] that these who love, would wish to be changed and transformed one into another, but be∣cause this transformation cannot be without their de∣struction, 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 conjun∣ction, and most earnestly wish for it.

The fourth note is, [unspec 4] that the man which loveth ano∣ther, not onely loves himselfe, but also his image or pic∣ture, * 1.47 and not onely his reall forme, but also his imagina∣ry: 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; [unspec 5] that those who love converse together, and are as little absent from o∣ther 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 him∣selfe but a little from them, they long wonderfully for his presence againe.

The sixt note is, [unspec 6] he that loveth transports himselfe of∣ten to the place where hee was accustomed to see his friend, hee delights in reading of his letters, and in han∣dling 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 de∣lights in reading of his letters, (the Scriptures:) he de∣lights in eating and tasting these holy monuments and pledges (his Sacraments;) which the Lord hath left be∣hind him, as tokens of his love untill he come againe.

The seventh note is, when there is any thing, [unspec 7] 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 wonder∣full 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 bo∣dy 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 neigh∣bours 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 belo∣ved.

We may not follow the Phisitians then, who pre∣scribe 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, * 1.48 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: mis∣interpreting these words, Math. 19. Many are made Eunuches for the Kingdome of God, taking them lit∣terally, when they are to bee understood metaphori∣cally.

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. * 1.49 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; whip∣ping 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 be∣long 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. mor∣tifie 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 ne∣cessary 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 ae∣quali; we are to preferre the greater good of our neigh∣bour, 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, * 1.50 or for our sufficiency, or for our superflui∣ty. For necessity, things serve for the maintenance of our life; utility, for our vocation; sufficiencie, for our de∣lectation; superfluity, for wantonnesse and excesse.

In wishing temporary things, we should put our selves in the first degree, and our neighbour in the second; that which is out of superfluity, I should wish for his suf∣ficiency; and out of my sufficiency, I desire his utility, to further him in his calling; and out of my utility, I should further him in his necessity, to preserve his life: that is, with things necessary to my calling I ought to relieve his life. But men now will not give of their su∣perfluity, to entertaine their neighbours necessity and life: as Nabal would not give to David, 1 Sam. 25.10. And the rich glutton to Lazarus, Luk. 16. out of their superfluity, to supply their necessity.

Quest. Are wee bound to love all our neighbours alike?

Answ. Some answer that we are bound to love them all alike, affectu, sed non effectu, we are bound, say they, to love all alike in our internall affection, but we are not bound to helpe all alike; for wee are more bound to these who are neerest to us, and to help them most with our goods.

But Aquinas sheweth this to be false, and sets downe this as a true position, that some of our neighbours are more to be loved than others, tum affectu, tum effectu. * 1.51 His reason is, because the hatred of some of our neigh∣bours, is a greater hatred, than the hatred of other of our neighbours; therefore we are more bound by the rule of charity, to love some of our neighbours (quoad affectum internum, in our internall affection) than other: as well as wee are bound more to helpe them externo effectu. This is cleare by the rule of contraries. The antecedent is proved, He that curseth his father or mother shall die the death, Levit. 20. But the Law appoints no such death to him who curseth another of his neigh∣bours; therefore it must bee a greater sinne to curse their Parents than other of their neighbours, or to wish them evill. Therefore we are more bound to love them in our affection, as wee are more bound to helpe them than others?

Quest. Whether are we bound to love those more, * 1.52 in whom wee see more grace although they be strangers to us: than those of our kindred, in whom we see not so great measure of grace.

Answ. Wee are to love those most, in whom we see most grace objectivè, that is; in respect of the blessednes that is desired, because they are neerer joyned to us in God. A center, out of which issueth many Lines; the further they are extended from the Center, they are the

further dis-united amongst themselves; and the neerer that they draw to the Center, they are the neerer united. So, those who are neerest to God, should be neerest to us, and we should wish to them the greatest measure of happinesse.

But those who are neerest to us in the flesh, and in the Lord, Phil. 2.21. should be more deare to us appre∣tiativè, and in our estimation, although they have not such measure of grace. And so Christ loved Iohn better than the rest of his Disciples, Ioh. 13.23. because he was both his cousin german, and had more grace in him: but he wished not a greater measure of glory to him than to Paul, * 1.53 objectivè; For he that doth most his will, are his bro∣ther and sister, Math. 12.50.

So that we come under a threefold consideration of Christ here; for he is considered as God; as Media∣tor God and man; and as man: Christ, as God, loved not Iohn better than the rest; Christ, as Mediator, loved him not better; but Christ, as man, loved him better than the rest.

We are more bound to love our Parents, than any o∣ther of our neighbours, both in temporall and spirituall things, 1 Tim. 5.4 If a widow have children, let them learn to requite their Parents: in the Syriacke it is, rependere faenus parentibus. A man divideth his goods into three parts: first, so much he spends upon himselfe, his wife, and servants: secondly, so much he gives to the poore: thirdly, so much he lends to his children, looking for interest backe againe. Againe, we are more bound to them, than those of whom we have received greatest be∣nefits; yea, than him that hath delivered us from death: Dijs & parentibus non possunt reddi aequalia. * 1.54 This is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the young Storkes uphold the old when they are flying. Hence comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, as the fathers have sustained the children, so should the chil∣dren the fathers againe.

The Hebrewes say, What is the honor that the chil∣dren owe unto their parents? They owe to them main∣tenance, and reverence; they should give them meat, drinke, and cloathing; they should leade them in, and leade them out. And they adde further, we reade, Ho∣nour the Lord with thy substance, and, Honour thy father and mother: thou art to honour God with thy substance, if thou haue any substance; but thou art to honour thy parents, whether thou haue any substance, or not; for if thou have not, thou art bound to begge for thy parents: So saith R. Salomon, in his Glosse upon Le∣vit. 10.3.

Wee are to love our Parents more than our Children in giving them honor, * 1.55 for they are neerer to us than our Children, being the instruments of our being.

Wee are to succour our Parents, in case of extreme necessity, rather then our children: Filium subvenire pa∣renti proprio, honestius est quam sibi ipsi; It is a more honest thing to helpe the Parent, than a mans selfe; and there is a greater conjunction betwixt the father and the sonne in esse absoluto, than betwixt us and our children: and therefore in that case of necessity, he is more bound to helpe his father than his child.

Where there is not such a case of extreme necessity, hee is more bound to helpe his Child than his Parent; The Children lay not up for the Parents, but the Parents for the Children, 2. Cor. 12.14. And the reason is, because the father is ioyned with the son, as the cause with the effect; Sed causa influit in effectum, The cause workes in the effect; so should the Parent communicate with his child.

Secondly, the father is ioyned with the sonne as with a part of himselfe, and comming from himselfe: which cannot be said of the child to the father.

Thirdly, the love of the father towards the child is

elder, and continueth longer; for the fathers loue their children even from their Cradle: but the children love not their fathers, till they be come to the yeeres of dis∣cretion; for the more old that love is, the more perfect it is

Wee are more bound to love our father than our mo∣ther: [Prop.] * 1.56 we are more bound to love our wives than our parents, because the man and the wife are one flesh; and, a man should leave his father and mother, and cleaue to his wife, Math. 19. For reverence and honour, hee is more to honour his parents than his wife, but otherwise he is to supply her wants in temporary things before his fa∣thers.

As we are to preferre our owne temporary life to our neighbours life, so also we are to preferre our owne spi∣rituall life to the life of our superiors or equals.

Our temporary life, should not be so deare to us as his spirituall life, and wee ought to imitate Christ, who gave his life for the spirituall life of his children, 1 Ioh. 3.16.

Quest. But what is the spirituall necessity of our neigh∣bour, for the which we are bound to give our tempora∣ry life?

Answ. * 1.57 There is a threefold necessity: first that which is not an urgent necessity: secondly, that which is an ur∣gent necessity: Thirdly, that which is an extreme necessi∣tie.

First, when the necessity is not great, and when my neighbour can provide for his spiritual life, without the hazard of my temporary life: in this case I am not bound to give my temporary life for his spirituall life.

Secondly, if the necessity be such, that he cannot without great difficulty save his spiritual life, in this case I ought to hazard my temporary life for his spiritual life

Thirdly, if his spirituall life be in extreme necessity;

for then I am to lay downe my temporary life for him.

Here we see that pastors who are the shepheards of the soules of the people, [Conseq. 1] are bound to watch over their peo∣ple committed to their charge, and with losse of their owne lives to succour them in their absolute extremity, Ioh. 10.11. The good shepheard giveth his life for the sheep, but the hireling fleeth.

Wee are not to give our temporary life for the spiri∣tuall life of our neighbour, [Conseq. 2] but in case of extreme neces∣sity, therefore that case which Navarrus propounds in his cases of popish conscience, is not to be allowed. If a Christian should have a child borne to him amongst the Pagans, and the child were neere death; whether or no were a Preacher bound to baptize that child althogh hee knew certainly that the Pagans would kil him? Na∣varrus holds, that this child being in a spirituall immi∣nent danger of eternall death for want of baptisme, the Preacher is bound to baptize him, although he knew it should cost him his life.

But there is no such necessity of baptisme, [Prop.] that the want of it can bring eternall death to the child; * 1.58 but onely the contempt of it; therefore this case of necessity is but an imaginary necessity, and if a man in this case would ha∣zard himselfe, he were guilty of his owne death. [Illust.]

Although we are to preferre our owne salvation to the salvation of others, yet we may desire the deferring of it for a while for the good of others.

Phil. 1.23.24. It is good for me to be dissolved, but better for you that I remaine in this body: it was for this cause that Ezekias desired to live, that he might goe up to the house of the Lord and see Gods glory set up there, and the peoples salvation set forward, Esay, 38. so Martinus said, Si adhuc Dominesum populo tuo necessarius, non recuso laborem: if I can be steadable yet Lord to thy people, I refuse not to undergoe any travell amongst them.

Although it be lawful for us to desire the deferring of our happinesse for a time, for the good of others: yet it is not lawfull for a man to desire the perpetuall delay of his blessednesse for the good of others.

Object. But Paul wished, that he might be Anathem•• for the people of God, Rom. 9.3. and so Moses wished that hee might bee rased out of the Booke of life for the Iewes, 2 Exod. 32.32.

Answ. It was for Gods glory that they wished this, and not simply for the Iewes, because Gods glory was manifested in them.

In the spirituall things which a man is bound to desire for himselfe and his neighbour, he is more bound to de∣sire his owne salvation, * 1.59 appretiativè; as if it were neces∣sarie either for mee or Peter to perish, I had rather Peter perished: but these who are more holier than I am and have greater graces, they are more to be beloved obje∣ctivè, in respect of the good that is desired, and I am more bound to seeke a higher degree of glory to him, than to my selfe; and herein I follow the will of God, because I should be content of that measure that he hath bestowed upon me.

We are to preferre our owne salvation to the salvati∣on of others: therefore it is not lawfull to commit a sin, for the safety of our neighbour, Math 16. What availeth it a man to get the whole world, and he lose his owne soule? sinne is the losse of the soule.

Man before his fall loved his neighbour as himselfe: * 1.60 but the unregenerate now, they think it is love sufficient if they hate not their neighbour. Others (as the Phari∣sies) thinke that their love is sufficient, if they think well to their friend, and hate their enemies. There is a third sort who will have compassion upon their enemies if they submit themselves to them, but this may be found in generous beasts, as in the Lyon.

The regenerate man loves his neighbour as himselfe; * 1.61 not onely him who is his next neighbour called vicinus or his doore neighbour, or him who is neere in friend∣ship or blood to him: but him who is neere in nature to him, being his owne flesh: therefore the Apostle ex∣pounding these words, Luk. 10.27, Thou shalt love thy neighbour: expounds thy neighbour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 13.8. a∣ny other man.

But the love of the unregenerate, extends not it selfe so farre, for he loves his friend, and hates his enemy: but Christ extends this love of our neighbour to our e∣nemies also, Mat. 5.44. and the Law expoundeth it so likewise: for in Exo. 23.4. it is said, Thou shalt love thine enemy: but Deut. 22.1. the same law being repeated calls him, thy brother now neighbour & brother in the scrip∣ture are used in one sense: and it is to bee marked that when the two Hebrews strove together, Moses calleth them brethren. Act. 7.25. Ye are brethren, why doe you strive? So that our enemies are our brethren as Christ sheweth in the parable of the Samaritane, Luke 10

Quest. How are we to love our enemies?

Answ. Our enemies are considered, First, as our pri∣vate enemies: or as Gods enemies, and to his Church Secondly, wee must distinguish betwixt our owne pri∣vate cause, and Gods cause. Thirdly, we must distin∣guish betwixt the persons of evill men, and the actions of evill men.

Wee are to love our enemies, although they have wronged us, and should love their persons: we are to pray against their sinnes, but not their persons, 2. Sam. 15.31. Act. 42.9. Wee are bound to wish to our private enemies, things temporary, unlesse these things be hurt∣full to them: but if they be enemies to the Church, we are not to supply their wants, unlesse we hope by these means to draw them to the Church.

But if the persons sinne unto death, 1 Ioh. 5.19. then we are to pray, not onely against their actions, but also against their persons; and because few have the spirit to discerne these, wee should apply these imprecations used in the Psalmes, against the enemies of the Church in generall.

Quest. Whether is the love of God and of our neigh∣bour, one sort of love or not?

Answ. * 1.62 It is one sort of love; the formall object of our love in this life is God, because all things are re∣duced to God by love; the materiall object of our love is our neighbour, * 1.63 here they are not two sorts, but one love: and as there is but vnus spiritus & varia dona, one Spirit and diversity of gifts, 1 Cor. 12. so there are due praecepta & unus amor; two praecepts and one love.

The remedies to cure sinfull love since the fall.

That wee may cure our sinfull love, and set it upon the right object:

First, wee must turne our senses, that they be not incentivum et somentum amoris perversi; that is, that our senses bee not the provokers and nourishment of per∣verse love. It is memorable which Augustine markes, that the two first corrupt loves began at the eye. First, the love of Eva beholding the forbidden fruit, which brought destruction to the soules of men. Secondly, when the Sonnes of God, saw the daughters of man to be faire, they went in to them, Gen. 6.1. this fin brought on the deluge; it had beene a profitable lesson then for them, If they had made a covenant with their eyes; Iob 31.1.

Secondly; it is a profitable helpe, to draw our affecti∣ons from things beloved, to consider seriously, what ar∣guments we may draw from the things which we love,

that wee may alienate our minds from them; and wee shall find more hurt by the things we set our love upon, than wee can find pleasure in them. If David when he look't upon Bethsabe with an adulterous eye; had re∣membred what fearefull consequence would have fol∣lowed: as the torment of conscience, the defiling of his daughter Tamar, and of his concubines, and, that the sword should never depart from his house, 2 Sam. 11.12. and a thousand such inconveniences, hee would have said, this will be a deare bought sinne.

Thirdly, consider the hurts which this perverse love breeds, He who loves sin hates his owne soule, Psal. 10.5.

Fourthly, let thy minde be busied upon lawfull ob∣jects, and idlenesse would bee eschued, it was idlenesse which brought the Sodomites to their sin, Qui otio vacant in rem negotiosissimam incidunt; these who are given to idlenesse fall into many trouble some businesses.

CHAP. VII. Of Hatred.

HAtred is a turning of the concupiscible appetite from that which is evill, or esteemed evill. * 1.64

Man in his first estate loved God with all his heart: but since the fall, he is become, a hater of God, Rom. 1.30 and of his neighbour, 1 Ioh. 2.9. and of himselfe, Psal. 10.5. How can God (who is absolutely good) be hated, [Quest.] seeing there is no evill in him?

Answ. God cannot be directly the object of our ha∣tred: bonum in universali, cannot be hated; God is both truth and goodnesse; therefore he cannot be hated. The understanding lookes to truth, and the will to good∣nesse; God is both truth and goodnesse; therefore hee

cannot be hated in himselfe, but in some particular re∣spect; as men hate him, because he inflicteth the evill of punishment upon them, or because hee commandeth them something, which they thinke hard to doe; as re∣straining them in their pleasure or profit.

So the wicked they hate not the word as the word, but as it crosseth their lewd appetites, and curbes their de∣sires, Gal. 4.6. Am I become your enemie because I tell you the truth? The sheepe hates not the Wolfe, as it is a li∣ving creature; for then it should hate the Oxe also; but the Sheepe hates the Wolfe as hurtfull to it; and in this sense Men are said to be haters of God.

These who behold that infinite good, cannot hate him, but of necessity love him; therefore the sin of the divels was, the turning away of their sight from God, and the reflection of their understanding upon them∣selves, admiring their owne sublimity, remembring their subordination to God; this grieved them, wherby they were drowned with the conceite of their owne pride; whereupon their delection, adoration, and imi∣tation of God and goodnesse were interrupted. * 1.65 So long as they beheld the Majesty of God, they had delectati∣on in his beauty, adoration of his majesty, and imitation of his exemplary goodnesse.

Quest. Whether is the hating of God, or the ignorance of God the greater sinne? it may seeme that the hating of God is the greater sinne; Namcujus oppositum est me∣lius; * 1.66 ipsum est pejus, for that whose opposite is best, it must be worse it selfe; but the love of God is better than the knowledge of God: therefore the hating of God is a greater sinne, than the ignorance of God.

Ans. The hatred of God, and the ignorance of God, are considered two wayes; either as hatred includes igno∣rance, or as they are severally considered. As hatred in∣cludes ignorance, then hatred is a greater sinne than igno∣rance,

because he that hates God must be ignorant of him.

But if we consider them severally; then ignorance is to be distinguished into ignorantia purae negationis, and ig∣norantia pravae dispositionis; and this latter ignorance, proceeding from a perverse disposition of the Soule which will not know God, as Pharaoh sayd, Who is the Lord that I should know him, and obey his voyce? Exod. 5.2. must be a greater sin than hatred, for such ignorance is the cause of hatred; and in vices the cause must bee worfe then the effect: but perverse ignorance is the cause of the hatred of God. Therefore this sort of ignorance, is a greater sinne than the hating of God.

We must not then understand the axiome according to the first fence here; for there is no contrarietie be∣twixt hatred and ignorance; because the one includes the other. But where they are severally confidered, then the rule holds in these oppositions which are op∣posite in the same respect; as one contrary to another, one contradictory to another; if white bee the most bright colour, * 1.67 then blacke must be the most darke co∣lour: here the axiome holds, because there is a direct opposition in contrariety of the same kind. So, good is to be followed, good is not to be followed: this op∣position holds in contradiction of the same thing.

But this rule will not hold betwixt a contrary and a contradictory joyned together, secundùm gradus perfectionis: as, love is a greater vertue than know∣ledge, therefore not to love is a greater vice than hatred: this doth not follow; for hatred is a greater vice, than not to love.

Now, when the hatred of God, and the ignorance of God are compared together, with their opposites love & knowledge, secundùm oppositionem et comparativè, love and hatred are opposed contrarily; but knowledge and

ignorance are opposed privately and contradictory.

Now there is a greater opposition betwixt two contra∣dictories, * 1.68 than betwixt two contraries; therefore the ignorance of God must be a greater sinne, then the ha∣tred of God: and here the Axiome holds. The misery of the damned (it is thought,) consists not so much in the want of the love of God, as the want of the sight of God.

The Lord Iesus Christ his hatred was a perfect hatred of sinne, * 1.69 both in parts and degrees: hee hated sinne to the full, * 1.70 both intensively and extensively; as he loved God with all his heart, strength and might, so hee ha∣ted sinne intensively to the full with all his strength and might, * 1.71 and also extensively; that is, hee hated all sorts of sinne with a perfect hatred, and cheifely those sinnes that were most opposite to the glory of God his father, as was idolatrie.

But the regenerate, hate sinne with the perfection of parts, but not of degrees, Psal. 139.22. Doe I not hate them with a perfect hatred who hate thee: that is onely a perfection on parts, but not in degrees.

Againe, they hate not sinne to the full intensivè: for, the good that they would doe, that they doe not, Rom. 7.15. neither doe they hate sinne to the full, extensivè. Da∣vid hated Idolatry, but yet not to the full, when hee brought home the Arke of God from Iearimoth in the house of Abinadab, and set it up in the house of Obed-Edom, 2 Sam. 2.10. he tooke away the Philistines golden Myce, and the Hemorrhoides, 1 Sam. 6.4. but yet hee set the Arke upon a new cart which he made himselfe (for the men of Bethshemesh had cut the Phili∣stines cart, 1 Sam. 6.14.) which he ought not to have done: for the Arke should have beene carried upon the Priests shoulders, Numb. 7.9, and not upon a cart: heer∣in he followed the example of the Philistins: so Iunius expounds it.

Some of the good Kings of Iudah tooke away the I∣dolles, but yet the high places were not removed, 2 King. 12.4. the reason of this is, because, Idolatrie is a worke of the flesh, Gal. 5.20. And we hate not the workes of the flesh perfectly. * 1.72

The hatred of the regenerate is a perfect hatred in parts against sinne, although not in degrees. But the ha∣tred of the wicked is but a faint hatred against idolatry of this or that sort.

The hatred of the wicked is not a perfect hatred against idolatry: [Conseq.] therefore they labour to reconcile true & falfe religion: such were these in Corinth, who were both partakers of the cuppe of the Lord, and the cuppe of Divels, 1 Cor. 10. and these who halted betwixt God and Baal, 1 King. 18.21. So these who would agree us and the Church of Rome, making no difference in the fundamentall points of our religion; but, what com∣munion can there bee bttwixt light and darkenesse: 2 Cor. 6.14.

There were some who studie to reconcile the Stoicks and Peripateticks: but Cicero sayd, they cannot bee re∣conciled, quia nonagitur definibus, sed de ipsa haere ditate: we controvert not with the church of Rome about land∣markes, but for the inheritance it selfe. * 1.73

In Christ there was a twofold hatred. First, the ha¦tred of abhomination. * 1.74 Secondly the hatred of enmitie the hatred of abhomination was when Christ distasted the evill done against his Father, himselfe, or his mem∣bers; hating this sinne as contrary to his goodnesse, and as hurtfull to his members. The hatred of enmitie is when Christ willeth the punishment of the person be∣cause of the evill he is defiled with: hee will have a man to be punished as a wicked man, but not as a man. As by the first sort he hated the sinne, so by the second hee hated the sinner.

But the unregenerate, sometimes doe hate the person, but not the sinne; Iudah bad bring foorth his daughter in law Thamar and burne her Gen. 38 24. when he was as guilty of the sin himselfe; in this he was not regene∣rate.

Some againe connive at the sinne, for the person; as Eli, who bore with the sinnes of his children because he loved them so well, 1 Sam. 2.23.

Some againe hate the person for the good found in them; as, O di Michaiam, I hate him, 1 King. 22.8. Some care not, if both the sinne and the person perish toge∣ther. Gobrias willed Darius to kill him and his enemy together; sed non probamus illud, pereat amicus cum ini∣mico, we approve not that, let a friend perish with a foe; but we should save the one, and kill the other. Levit. 19.17. Thou shalt not hate thy brother in thy heart, but reproue him; We should hate his sinne but loue the person.

Hatred, * 1.75 Anger and Envy, differ; first, anger is par∣ticular, as we are angry with Peter or Iohn for some of∣fence they have done us; but hatred is generall a∣gainst the sinne it selfe. * 1.76

Secondly, anger may bee cured by processe of time, but hatred is incureable, for no time can cure it.

Thirdly, anger hath bounds, if one be angry at ano∣ther, and see any calamity befall him, which exceedeth the limits of a common revenge, he hath pitie upon his enemy: but hatred is never satisfied.

Againe, hatred differeth from envy; for hatred ariseth upon the conceit of the wrong done to us or ours, or generally to all mankind; whereas envy hath for the obiect, the felicities or prosperities of other men.

Secondly, hatred is also in bruite beasts; but envy is onely found in man.

The remedies to cure sinfull hatred.

The remedies to cure this sinfull hatred are: first, consider that the man whom thou hatest most, may be helpfull to thee againe. Ioseph once most hated of his brethren, yet necessitie mooved them to love him a∣gaine. So the Elders of Gilead who did hate Iephteh and expelled him out of his fathers house, Iudg. 11.7. but when the time of tribulation came, he became their be∣loved head and Captaine.

Secondly, if we would make good use of our hatred, we must employ it against vice, and against these ob∣jects, the love and pursuite whereof may pollute the heart, and blemish the image of God which shineth in our soules.

Thirdly, if we should cure hatred, we must represent the miseries which doe commonly accompany the pursuites of envy; we must set before our eyes the ship∣wrack of so many famous persons, that have lost them∣selves upon this shelfe, and wee must represent to our selves the crosses, paines, and torments which this wretched passion doth cause.

CHAP. VIII. Of desire.

Desire, * 1.77 is a passion which we have to attaine to a good thing which we enjoy not, that wee imagine is fitting for us.

Desire differeth from love and pleasure; it differeth from love, * 1.78 for love is the first passion which wee have of any good thing, without respect whether

it be present or absent: but desire is a passion for good that is absent; and pleasure is the contentment that wee have when we have gotten a thing.

Man in the first estate, [Prop.] his desires were rightly set and moderate. [Illust.]

His desires were either of spirituall things, * 1.79 or naturall things. In spirituali things, his desires were speedily car∣ried to the right object God: for as heavy things the neerer that they draw to the center, the more speedily they are carried to the same, so Adams desires being so neere God the center, they were speedily carried unto him; and in natur all things his desires were few and mo∣derate; for even as the Children of God, the neerer they draw to their end, they have the fewer desires of worldly things: so, Adam being so neere that heavenly glory, few and moderate were his desires of worldly thigns. * 1.80

The desires of Christ were alwayes subordinate to the will of God his father: but the desires of the regenerate, they are many times not subordinate to the wil of God.

Object. But it may be sayd that Christs desires were not alwayes subordinate to the will of his father, when as he desired the cup to passe, which his father willed him to drinke, Math. 26.39.

Answ. * 1.81 There is a three-fold desire: first, a naturall desire: secondly, a reasonable desire: thirdly, a spiri∣tuall desire: every one of those by their order are sub∣ordinate to another, and there is no repugnancy a∣mongst them.

A man hath Saint Anthonies fire in his hand, * 1.82 a Chi∣rurgian comes to cut it off; the naturall desire shrinkes and puls backe the hand, because nature seekes the pre∣servation of it selfe: but the reasonable desire saith, ra∣ther than the whole body shall be consumed, hee will command the Chirurgian to cut off the hand; here is no

repugnancy betwixt the naturall and reasonable desire, but a subordination. In Feavers, wee desire to drinke, and yet we will not; and so in Apoplexies to sleepe, and yet we will not.

This will of reason made Scevola to hold his hand in the fire untill it burnt. A Martyr is carried to the stake to bee burnt, the naturall desire shrinkes, seeking the preservation of it selfe; but yet it submits it selfe, to the spirituall desire, which commeth on, and saith: ra∣ther than thou dishonour God, goe to the fire and be burnt; this spirituall desire made Cranmer to hold his hand in the fire till it burnt.

In Christ there are three desires or wils; * 1.83 his divine will; his reasonable will, and his naturall will. There was no repugnancy amongst these wils, for his reasona∣ble will, absolutely willed that, which his divine will willed; and although his naturall will was different from his other two wils, declining the evill of punish∣ment, and seeking the preservation of it selfe: yet there was no contrarietie here, for these which are contrarie, must be contrary secundùm idem, et circaidem, according to the same object, and in the same respect; but, his natu∣rall will, and his divine will the one willing that the cup should passe, and the other willing it should not passe, were in divers respects; for God willed Christ to die for the purging of the sins of men; but Christ as man willed the cup to passe; seeking the preservation of nature only.

Christs humane will was conforme to the will of the Godhead, in the thing willed formally; that is, * 1.84 when hee beheld this cup, as the middle to purchase mans salvation; but it was divers from it, considering the cup materially in it selfe, as it was a bitter cup.

Example when a Iudge wils a theefe to bee hanged, and the wife of this theefe wils him not to bee hanged, for her owne private weale; here is no contrarietie be∣twixt

the two wils. But if the wife of the theefe, should will her husband to live, as an enemy to the common∣wealth, then her will should be contrary to the Iudges will.

This naturall will in Christ hindred not his divine and reasonable will; and it willed nothing but that which these wils willed it to will, for they had the absolute commandement over it: neither was there any strife be∣twixt them, as betwixt the flesh and the spirit in the re∣generate, Gal. 5. but still a subordination.

The subordination of the wils in Christ, [Illust.] may be il∣lustrated by this comparison. Although the inferior spheares of the heavens, be carried another course than the highest spheres are, yet notwithstanding they hin∣der not the course of the highest sphere, but all their motions are moderate and temperate, by the motion of the highest sphere. So although this naturall will in Christ seemed to goe a divers course, from his reasona∣ble and divine will; yet it was moderate by his superior wils, and did nothing but that which his superior wils willed it to will, Esay 53. He offered himselfe because hee would, Ioh. 10. I lay downe my life: so that every will kept that which was proper to it selfe. Voluntas divina, justitiam; voluntas rationis, obedientiam; voluntas carnis, naturam volebat: that is, his divine will, willed justice; his reasonable will, willed obedience; and the wil of his flesh, willed the preservation of his nature.

Answ. How saith Luke 22.44. that he being in his ago∣nie hee prayed a long space that the cuppe might passe, then it might seeme, that there was a contrarietie betwixt his wils?

Answ. * 1.85 This strife was not properly betwixt his two wills, but betwixt his naturall will and death, which na∣ture shunned as contrary to it: this fight wee see in children and in brute beasts; in children who have not

the act of reason; this is no other thing then the feare of imminent evill.

Christ desired this cup to passe. * 1.86 There is a double de∣sire or willing in the will: either an absolute will, or a con∣ditionall will: absolute, as when I wish a thing without any condition: as, happines. Conditionall, when I will it with a condition: as, a man would not give his purse to the robbers, if he could escape death; hee wils this conditionally onely to escape the danger. So our Lord willed not absolutely to drinke this cuppe, but seeing that God his Father had determinate this way, that mans salvation should bee purchased, Christ would drinke this cup.

In Christs desires there was no reluctation, * 1.87 but sub∣ordination: but in the regenerate, their desires are with some reluctation, and they are not fully subordi∣nate. When Christ sayd to Peter, They shall carry thee whither thou wouldest not, Ioh. 21.18. meaning what death he should die; there was some sinfull reluctation here, betwixt Peters spirituall desire; and his naturall desire; although hee gave his life in the end for the truth.

But the wils of the unregenerate, are no wayes subor∣dinate to the will of God. When Christ saith, * 1.88 Let this cuppe passe yet not my will be done but thine, Luk. 22.42. here is not a correction of Christs desire, but onely an ex∣plication of it. But when Peter gave his life for the truth there needed a correction of his desire, because there was some unwillingnes in him.

But the wicked their desires have need of subjection to the will of God. [Conseq. 1]

Christs natural will sought the preservation of it selfe, which his divine wil would not: hence it followeth that a man may naturally will that without sinne, which his spirituall will wils not.

We should learne by Christs example to subiect our wils to the will of God, [Conseq. 2] and to seek the things of this life, but with condition.

If Christ submitted his naturall will, to the will of the Father which was not sinfull, [Conseq 3] much more must wee learne to submit our sinfull desires to his will.

The desires of the regenerate are moderate; * 1.89 the desire of the unregenerate are immoderate. Agur prayeth, Prov. 30. Da mihi lechem chukki, panem dimensi mei, as the Israelites, had their Manna measured out to them in a gomer: Exod. 16. so Agur desires that God would give him the measure that is fit for him. They are con∣tent with that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luk. 12.42. which signifyeth a mans stint: where he alludeth to the care of gover∣nours of families or stewards, who doe allow to every one in the house their portions see Iames 2.15. They ha∣ving meate and cloth they are content, 1 Tim. 6.8. nature taught some men to be content with little, grace can teach them to be content with lesse.

The Prophet Esay in his fourteenth chapter and fourth verse, noting the insatiable desire which men have to riches cals Babel gold-thirsty Babel: and Habac∣cuk 2.6. saith, Woe be to you who load your selfe with thick clay; meaning gold and riches, The desires of beasts are finite, but the desires of unregenerate men areinfi∣nite when they come to the measure what will suffice them.

The Philosopher saith, the cause of this, is to live, but not to live well; the beasts when they are satisfied for the present content the mselves, neither seeke they any more: the Lyon when he hath killed the Bull, satisfieth his hunger, but hides not up the rest in the ground: neither doe the fowles lay up any thing, Math. 6.26. one∣ly creeping things and most imperfect lay up: as, the Pismire hordes up in Sommer against the Winter, Prov. 6.

but man is not satiate for hoording and treasuring up for the time to come: his desires are so infinite.

The ancient Philosophers compared the first matter, to an infamous strumpet, who is never glutted with present pleasure, but still doth meditate upon new im∣bracings, for it still desireth new formes. But wee have more reason to compare our desires which are insatia∣ble to this strumpet.

Quest. Whether are mans desires infinite or not?

Answ. They are not actually infinite, * 1.90 because nature tends alwayes to some finite thing, for no man desireth infinite meate; yet his desires are infinite by succession, * 1.91 because these bodily things which wee desire are not permanent, Nam pereunte unodesiderio succedit alterum One desire being gone, another comes in place of it: Christ saith, He who drinkes of this water shal never thirst again; So he that hath true desire after righteousnesse shall be satisfied; but hee that thirsts after the things of this life, shall bee in a continuall thirst, like the Horse-leach which hath two daughters, crying continually, Give, give, Prov. 30.15.

The remedies to cure these sinfull desires.

That we may cure these sinfull desires. First, wee must take heed that these desires of ours, be not suffe∣red to gather strength, but we must choke them in the very beginning, and dash the heads of the young ones a∣gainst the wal, Psal. 173. crush this Cocatrice egge in the beginning, lest it come to a Serpent, Esai. 30.6. In confi∣nibus est arcendus hostis, the enemy is to be beaten back while he is in the borders.

Secondly, we must thinke often how neere we are to death, and this wil restraine our covetous desires, parum

viae & multum viatici, To have a short way and much provision, is a foolish thing.

Thirdly, to remedy our covetous defires we should marke, that there is no passion so much to bee detested as it, because this monstrous passion draweth no con∣tentment from that which it gathereth together. Wee abhorre more the Cantharides, than Lyons, Tigers, or Beares; for they kill men and reape no fruite of their death, whereas the savage beasts when they kill any feede themselves and satisfie their hunger: So these co∣vetous desires when they have scraped much toge∣ther they make no use of that which they have ga∣thered.

Of the passion of abomination contrary to desire.

Abomination is a passion which is opposire to desire, for it is the same whichmakes us to abhorre or flee that which wee most distast; this was in Christ himselfe. Luk. That which is in high request with men, is in abo∣mination before God: abhomination and hatred, both abhorres evill, but abhomination doth shunne evill in a higher degree than hatred, and hatha greater detestati∣on of it. Hatred respects the evill present, abhomination the evill to come,

CHAP. IX. Of Pleasure or delight.

PLeasure, is a passion arising from the sweetnesse of the object which wee enjoy As the fabricke of the heaven makes the motion upon the two poles

of the world: which are as the two points where it be∣gins and ends, So all the passions of our soule depend upon pleasure and paine, which arise from the content∣ment or distast, which we receive from the objects.

As desire lookes to the thing to come, and love to the thing present: so pleasure looks to the delight in en∣joying the thing.

God was the center of mans delight in the creation. [Prop.]

Some thing is in the center, primo et per se; [Illust.] as the earth by it selfe, and there it rests immooveable. * 1.92 Se∣condly, the metals in the earth are in the center, im∣mooveable, but not primo, for there they are by the earth where of they proceed. Thirdly a stone above the earth is in the center, but rests not there immooveably, Fourthly, some things are not in the center, as when iron is drawne up by the loadstone: so when a man rests in a shippe he is not in the center.

To make the application: * 1.93 Iesus Christ the second A∣dam is in the center (God) primo & per se, first and by himselfe, and rests there immoveably, therefore his delights must be the greatest. The Angels and the glo∣rified Spirits are in the center, and rest there immoovea∣bly, but they are not there, primo & per se, therefore their delight is not so great as Christs. Man in his crea∣tion was in the center, but hee was there mutably, the re∣fore his delight was not so great as the sight of the glo∣rified Spirits.

But man unregenerate rests not at all in the center, he is like the yron drawne up by the loadstone which is not in the center: or like a man who rests in a shippe: therfore his delight must be most miserable. The soules of the wicked are sayd to be, in a sling, 1 Sam. 25.21 the soules of my Lords enemies shall be in a sling: wee see in what a violent motion a stone when it is put in a sling, it is not then in the proper center; so the soule when it

is turned from God, it never rests because it is out of the center. But when it returnes to the center, then it rests and takes true delight; therefore David prayeth, Psalme 43. returne my soule to thy rest: come from thy pleasures and rest on God.

Therefore the rich man in the Gospell, [Conseq.] Luk. 12.18. when he had his barnes full, and then sayd, soule take thy rest, he put his soule out of the center, from true joy.

The moralists marke three sorts of pleasure, the first is called pure joy; * 1.94 the second not pure joy; the third im∣pure joy: it is sayd, Luk 10.21. that Christ rejoyced in his Spirit; * 1.95 this was pure and most excellent joy in Christs understanding, and it had no griefe as contrary to it, beholding that comfortable object, God. Second∣ly this pure joy it bred in his understanding, * 1.96 it came into his will, and here the joy was mixed, being partly pure, and partly not pure; pure when it willed the salvation of man, partly not pure but mixed with griefe, when it wil∣led the salvation of man, by drinking of that bitter cup. But descending from his understanding and will to the sensuall part, it was there non pura, because in his sensu∣all part he had no comfort: but it was never impura, neither in his will nor sensuall part: but now when he is in glory, as his joy is pure in his understanding, so it is altogether pure in his will and inferior faculties.

In corrupt man his joy begins not in his spirit, but onely in his brutish and sensitive part, and so ascending up to his will and understanding, makes it impure joy al∣together.

Quest. It may be asked, how could Christ have the full measure of joy at the same time, and the full mea∣sure of sadnesse; seeing two contraries cannot be in the same subject at once, in intensis gradibus in the highest degree?

Answ. * 1.97 Good and evill are two contraries, so that how

much the love of goodnesse increaseth, so much the de∣testation and hatred of evil decreaseth, but sadnesse and delight are not contraies, but divers. because they are exercised about divers objects; as sweetnesse and bitter∣nesse, are not contrary but divers. Sadnesse ariseth not from joy but from love, and it lookes to another object than joy doth: but good and evill which are contraries, looke both to one object; for if I love a thing, I dis∣taste all things contrary to it; but when I am sad for a thing I am not ioyfull for the contrary, but I love it; so that the contrarietie ariseth here in respect of good and evill, and not in respect of joy and sadnesse. So that these might be both in Christ together.

Secondly, it is answered, ioy was in Christ in the highest degree, in his understanding and will, as behol∣ding the divine essence immediately; sadnesse was in Christ in the highest degree; as carrying the punishment of our sinnes upon him: these two passions here were set upon divers obiects: and therfore Christ might have had the full measure of ioy and sadnes at the same time. [Prop.]

True ioy or delight is onely in the understanding. [Illust.]

There are two sorts of delights, * 1.98 one in the sense or brutish, these are called voluptates, pleasures: the other are called spiritual delights, onely in the vnderstanding, and these the most perfect delights.

Quest. Whether doth mans cheife happinesse consist in these delights or not?

Answ. * 1.99 These delights which are not perfect cannot be a mans cheife happines, but accompany his happines. For there are two conditions required in chiefe happines First, that it be not ordained for another end. Secondly that it have sufficient goodnesse of it selfe.

The first condition is not found in this perfect delight, because it is ordained for another end: that is, for true happines whom it acompanies: so likewise it is defective

in the second condition, for it hath not sufficient good∣nesse 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, there∣fore 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, there∣fore 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, * 1.100 for it was onely a companion of his felicitie: and so it is in the re∣generate 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 de∣light is to doe the will of God: but the delights of un∣regenerate 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. * 1.101 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 unre∣generate follow not God their creator and his first in∣stitution, to make delight serve to their cheife felicitie; but all that they doe, they make it serve for their plea∣sure 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 operati∣on, and not to make delight their last end?

Answ. * 1.102 God in the creation had a double intention or purpose; his principall, and secundary purpose: his prin∣cipall purpose was, ut individua & species propagentur & conserventur; that particular things might be propa∣gate, and their kinds preserved; and for this he appoin∣ted 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 pro∣poseth, 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 en∣couraged to doe well.

So God in his first consideration lookes first to their doing, as the chiefest end, and then to delight as subordi∣nate to it; the second consideration here is not contra∣ry 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 Epi∣cure 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 de∣lights.

There is a neerer conjunction betwixt the soule and its delight, [Illust.] than is betwixt the sense & the sensitive object

For first, * 1.103 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, [unspec 1] and therefore cannot bring in so great delight.

Secondly, [unspec 2] 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 fa∣shion a Monster although he delight not to looke upon him. So a Poet delights to describe a flea or a gnatte, al∣though he delight not to feele them: all these prove that the intellectuall delights are farre to be preferred to the sensuall.

Thirdly, [unspec 3] the delights of intellectuall things are more permanent, and therefore breed a greater delight in man than the sensitive whose objects are evanishing.

Fourthly, [unspec 4] because corporall delights are in the sensitive part, they have need to bee ruled by reason: but the in∣tellectuall 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. [unspec 5]

Lastly, * 1.104 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 operati∣ons 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 hea∣ring. 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 dan∣ger.

Secondly, that we be not taken up with pleasures, [unspec 2] let us remember that which Valerius Maximus bringeth out of the Philosopher, * 1.105 saying that it was a most profi∣table 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 Io∣seph and Thamar beheld them as they were departing with shame, griefe, and remorse.

Thirdly, [unspec 3] Augustine when he speaketh of the Philoso∣phers who placed their chiefe happinesse in pleasure, * 1.106 saith, that the rest of the Philosophers used to refute them, by a picture, in which pleasure sat as a Lady in her throne, and commanded every vertue to doe somewhat for her, and to quite something for her, so that by this sight it might appeare to them, how absurd a thing it was for them to place felicity in pleasure.

Fourthly, [unspec 4] wee should chace from us the objects of pleasures, lest they be the cause of our ruine, and in this case we must follow the old wise men of Troy, who coū∣selled Priame to send backe Helena to the Grecians, and not to suffer himselfe to be any longer abused with the charmes of her great beauty, for that keeping her with∣in

their citie was to entertaine the siege of a fatall and dangerous warre, and to nourish a fire which would consume them to ashes. So we must chace away these al∣luring pleasures which will bring destruction to us.

They show that pleasure and sensuall delights, * 1.107 are the greatest enemies to the soule, by this Apologue: Psyche the daughter of God & Nature, * 1.108 had two sisters elder than her selfe, who were married before her; the eldest com∣plained that she was kept close up in prison, and never had liberty to goe abroad; the second was also marri∣ed, but she had more liberty than her eldest sister, for shee might goe abroad, but both of them envyed their youngest sister Psyche, (being most beautifull) that shee was married to one of the gods above, therefore they both conspired to draw her away from the love of her husband, showing her what pleasures and content∣ments, she might have here below, if shee would leave him: so she followed their direction and perswasion; but at last she fell in repentance, and resolved to turne to her first love againe.

The application of the apologue is this, that the soule hath first the vegetative faculty, which is the eldest fi∣ster, who is shut up within the body as a prison, that she cannot goe abroad; then she hath the sensitive faculty, the second sister which heares, and sees, and hath the intelligence abroad; both these envy the youngest sister the understanding faculty, therefore by delights and sin∣full pleasures, they labour to draw their youngest sister from the contemplation of God, to whom shee was married, untill the soule by repentance returne unto God againe.

CHAP. X. Of Sadnesse and griefe.

SAdnesse is a passion of the soule which ariseth from a dis∣contentment that we have received from the objects, contrary to her inclination.

Sadnesse differeth from dolour or griefe, for Sadnesse is properly in the understanding, and that is called heavi∣nesse; but griefe is onely in the sensitive part, and it is common to men and beasts. Secondly, sadnesse is of things past, present, and to come, because it followeth the understanding that comprehendeth all these times; but griefe is onely of things present.

The first Adam before his fall had no sadnesse; * 1.109 because as yet he had not sinned: but the second Adam Iesus Christ, taking the punishment of our sinnes upon him, had great sadnesse, carrying the burden of the sinnes of all the elect, both past, present, and to come.

There was a double sadnesse in Christ: the first, * 1.110 was of passion, the second, of compassion, he was much grie∣ved for the paines he sustained himselfe, then doluit; but much more for that which he had in compassion for us, for then condoluit. Wee in the state of corruption are more grieved for that which we suffer our selves, than we can be grieved for any other: but Christ was more grieved for us, that we were separate from God.

Againe, they marke, that Christ compatitur nobis, * 1.111 he had pity upon us, either by way of charity, as when he saw the people hungry in the wildernesse he had com∣passion upon them. So when he wept for Ierusalem, Mat. 23. or by way of obligation, when he was bound by obligation to satisfie for us upon the Crosse.

Ob. Sadnesse is of these things which befall us against

our will, but nothing befell to Christ against his will, therefore sadnesse was in Christ.

Answ. * 1.112 A man may be sad for these things, which are not absolutely against his will, but in some respect; as the cuppe which Christ dranke, if we will respect Gods glory and mans salvation, he dranke it willingly; but respecting the cuppe it selfe, it was against his will, be∣cause of the paine.

Some sadnesse ariseth praeter rationis imperium, * 1.113 besides the command of reason; as these first motions which up∣on a sudden doe surprise men. Secondly, there is a sad∣nesse, contrajudicium rationis, against the judgement of reason, * 1.114 which subdueth reason for a while, and this may be also in the children of God. Thirdly, there is a sad∣nesse, secundum imperium rationis, according to the com∣mand of reason, for his reason commands him to be sad; in the two first senses, Christ was not sad, but hee was sad in the third sense.

Bonaventure, interpreting these words of Seneca, tri∣stitia turbans non est in sapiente, expounds it well; tri∣stitia perturbans non est in sapiente: although sadnesse trouble a wise man, yet it perturbs him not; for a man not to be sad when he ought to be sad, est durities et non sapientia, it is hardnesse of heart and not wisedome; rejoyce with those that rejoyce, and weepe with those that weepe, Rom. 12. Christ himselfe had this passion, and al∣though he was troubled with his passion, yet hee was not perturbed with it.

Quest. * 1.115 When Christ saith, Math. 26.38. My soule is heavy unto the death; whether was this sadnesse in the superior facultie of the soule, or in the inferior?

Answ. * 1.116 If wee take the superior faculties of the soule largely, then this sadnesse was as well in the superiour as inferiour faculties of the soule; but if we take them strict∣ly, then this sadnesse was not in the superior faculties.

The superior faculties of the soule are taken largely both in the understanding and the will, when they looke not only to God immediately, but also to the meanes which leade to eternity; as to the sufferings, paines and griefe, which it is to undergoe before it come hither; they are taken strictly, looking onely to eternall things as eternall, and respecting onely God himselfe. When Christs soule beheld immediately God and mans salva∣tion, then it was not sad, but when he beheld the means leading unto this salvation, here arose the sadnesse.

They cleare the matter further by this comparison. A man that is 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 sad∣nesse in it neither; but when he wils his health by this physicke, and remembers that he must drinke this poy∣son; 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 im∣mediatly in his soule; extenuate mightily our Lords suf∣ferings; for the soule of Christ was immediately the ob∣ject 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 meri∣torious, 3. his sufferings were meritorious for compen∣sation 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 sup∣plied 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, * 1.117 which bringeth salvation; but the sor∣row 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 regene∣rate.

The remedies to cure Sadnesse.

To cure this passion of sadnesse: first, we must consi∣der 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, * 1.118 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, * 1.119 when the passion is set upon the right ob∣ject, 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, [unspec 2] and chide it, and say with David, Psal. 43. Why art thou cast downe my soule; for if reason speak but gently to this sul∣len passion, it will be more sullen: as Eli's insolent sons after the mild reproofe of their father were more inso∣lent, 1 Sam. 2.25.

The Iewes tooke a wrong course to nourish this passi∣on 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, ca∣ner••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 Rodi∣gin, 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, [unspec 3] behold the joyes reser∣ved for us in heaven, this will settle thy griefe: the Thes∣salonians mourned immoderately for the dead like hea∣then, 1 Thess. 4.13. because they remembred not that glorious resurrection.

Remember Christs passion, [unspec 4] 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, [unspec 5] 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 Corinthi∣an too much humbled for his fault, and like to be swal∣lowed 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 Sa∣tisfaction afterward in the Church.

Let us use the remedy of the Sacraments: [unspec 6] the Iewes u∣sed to give these who were carried to execution wine, applying that place, Prov. 30. to this purpose, give wine to him that is of a sad heart; when we see our selves as it were carried to execution, then a draught of this preci∣ous wine of Christs bloud will refresh us; and make us looke cheerefull againe.

CHAP. XI. Of the passions in the irascible part of the soule.

Of the passion of Hope.

THere be five passions in the Irascible appetite; hope, despaire, feare, boldnesse, and anger.

Hope, is a passion of the soule, that we have of the im∣pression of future good, which presents it selfe to our ima∣gination, as difficult to obtaine, whereby we endeavour to pursue it, conceiving that wee are able to attaine unto it, and in the end to get the possession.

Hope differeth from desire, which extends it selfe to all kinde of good, without any apprehension of diffi∣culty;

and therefore desire belongeth to the concupisci∣ble appetite; whereas hope is subject to the Irascible, and respecteth the future good gotten with difficulty, for no man did ever hope for things which hee holdeth im∣possible to attaine unto.

Hope is considered here as a naturall vertue in the first Adam, and not as a theologicall or supernaturall vertue, as it is in us now, and it is placed in the soule, ut operationem expeditam reddat, that it may further man in his operation, 1 Cor. 9.10. hee that plougheth, plough∣eth in hope, and he that thresheth, should bee partaker of his hope.

The first Adam had hope to injoy the life to come, * 1.120 and to bee translated to a better estate, if hee continu∣ed in obedience; this hope was naturall to him, and hee hoped without difficultie to obtaine the thing ho∣ped for; * 1.121 for as Thomas sheweth well, this difficulty of hardnesse to obtaine the thing hoped for, is not al∣wayes necessarily required in him that hopes; nam spes etiam versatur circa bonum facile; Hope may bee exercised about that which is easie to obtaine; but the true reason wherefore hope is said to bee of things hardly obtained is this, because hee that ho∣peth, hath one above him who is more power∣full than hee is, who may performe that which hee hopeth for; and herein stands the reason of this why it is said hardly to bee obtained, because wee hope, that that must bee performed by another, though it bee not hard to bee obtained in it selfe.

So the first Adam, hoped that God would performe that which he hoped for without any difficulty. It is true, our hope now is with great difficulty, and many wrast∣lings, therfore it is compared to an anchor which holds the shippe in a storme, Heb. 6.16.

The hope in the glorified, although it be evacuate in the life to come touching the substance of our blessed∣nesse, yet touching the adjuncts of this glory, * 1.122 they say we may have faith and hope still: as the soules glorified beleeve the second comming of Christ, and they hope for the rising of the body, & the perfection of the Church. But when it is objected, how can hope and vision stand together, for faith and hope are of things not seene, Heb. 11. They answer, That they cannot stand together touching one object, and in the same respect; for they cease in the life to come, when the soule beholds God the most absolute object, * 1.123 but yet in respect of secondary objects, and things yet not accomplished, which the Saints beleeve shall be accomplished; relying upon the authority of him who hath promised, not seeing them yet by sight as they doe God himselfe: in this respect they say, that faith and hope are not yet altogether abo∣lished in the heavens.

The hope of the unregenerate, is but somnium vigilan∣tium, a waking mans dreame: for as dreames in the night fill us with illusions, and vaine formes, which a∣buse us and make us imagine that we are rich in our ex∣treamest povertie and greatest misery: So hope abusing the imagination of the unregenerate, fills their soules with vaine contentments.

CHAP. XII. Of Despaire.

DEspaire is contrary to Hope. There are two kindes of oppositions in the passions of the soule; the first is found amongst these, that have contrary things for their objects, and that is

onely amongst the passions of the concupiscible part; as betwixt love and hatred, whereof the one regards the good, and the other the evill, which are two contraries and can never be in one subject together, at one time in the same respect. The second opposition is observed, betwixt these that regard the same object, but with di∣vers considerations, and that is found amongst the irascible passions, whereof the one seekes the good of the object, & the other flees it, by reason of the difficul∣ty which doth inviron it. Example: courage, and feare, doe both regard an imminent danger, which presents it selfe to the imagination: but courage lookes upon it to encounter with it and vanquish it. Feare regards it to a∣voide it, and flee from it; and so despaire is contrary to hope after this manner: for the object of hope (which is a good, difficult to be obtained) drawes us upon the one side so farre as we imagine a power to obtaine: but de∣spaire doth respect it on the other side, when we appre∣hend that by no meanes we can enjoy it, then we give o∣ver and despaire. This passion of despaire was neither in the first, nor second Adam.

Object. All paines of the damned ought to be suffered by Christ, but despaire is a paine of the damned; there∣fore it ought to have beene suffered by Christ.

Answ. * 1.124 Desperation is not a paine or a cause of the paine properly, but an adjunct or consequent of the sinne in the sinner, that suffereth punishment, arising from an inward cause. Christ had no griefe of conscience which is an adjunct of sinne in the wicked, so neither had hee despaire.

It is a shamelesse slander in those who charge Calvine as though he gave out that these words of Christ (my God, * 1.125 my God, why hast thou for saken me,) were words of despaire: hee accurseth such hellish blasphemie, and sheweth that howsoever the flesh apprehended

destroying evils, and inferiour reason sheweth no issue∣out of the same; yet there was ever a most sure resol∣ved perswasion resting in his heart, that hee should undoubtedly prevaile against them, and overcome them.

Quest. Whether is infidelity and the hating of God a greater sinne than despaire, or not?

Answ. Infidelity and hating of God in themselves, * 1.126 are more hainous sinnes than despaire; for they are di∣rectly against God, who is in himselfe truth and good∣nesse: but despaire is onely against God: because the wretched sinner cannot perceive his goodnesse to him, therefore it is not so great a sinne as the former.

Quest. Whether is presumption or despaire the greater sinne?

Answ. Despaire is a greater sinne than presumption, * 1.127 be∣cause it sins against the attribute of Gods mercy, which is Gods most glorious attribute towards man; for God inclines more to shew mercy than to punish: therefore when he punisheth, he is said facere opus non suum, Esay 28.21. When he punisheth, he punisheth to the third and fourth generation; but he sheweth mercy to the thousandth generation, Exod. 20.6. therefore it must be a greater sin to contemne his mercy than his justice.

Despaire makes a man contemne Gods mercy, and pre∣sumption his justice. As despaire is a turning from God; so presumption is an immoderate conversion to God: presumption makes a man think to obtaine mercy with∣out repentance; but despaire makes him thinke it im∣possible to obtaine mercy though with repentance.

Desperation in men is either sudden, or longer ad vi∣sed. Againe, it is either under the sense of Gods wrath as Iudas was; or under the Crosse as many of the pagans; or under the rage of melancholly or frensie: therefore men that are to fight with this monster, let them resort to

the word of God, and take it to be his second, and with∣all use these remedies following.

The remedies to cure this passion.

That we may cure this passion of despaire; First, we must remember the great mercies of God: if we respect the dimensions in corporall things, and apply them to things spirituall, as the Apostle doth, Ephes. 3.18. where he speaketh of the breadth, length, depth, and height of the love of God which passeth all knowledge, that we might be filled with all fulnesse of God. So let us apply these dimensions to the mercy of God, and wee shall finde it most comfortable. For the latitude and bredth of Gods mercy, let us remember that which David saith, miseri∣cordia tua plena est terra, Psal. 33.5. For the length of his mercy, let us remember that which the Virgin Mary singeth in her song, Luk. 1.50. And his mercy is from one generation to many generations, to them that feare him. For the depthh of his mercy, as it is a fearefull thing to looke into the gulph of our sinnes as Cain did: So it is a comfortable thing to look into the depth of Gods mer∣cy, that where sin hath abounded, grace may super abound, Rom. 5.20. Then for the great height of Gods mercy, what can wee see next under God higher than the heavens? yet the Prophet saith, Psal. 108. verse 5. Thy mercies are exalted above the heavens. And for the indurance of his mercy David saith, Psal. 100. verse 17. that it is ab aeterno in aeternum. Concerning the multitude of his mercies some have sought to reduce them to seven, as Peter did, Matthew chapter 18. verse 2. but seeing Christ wills us, not onely, to forgive seven times, but seventy times seven times; much more will he, Math. 18.22.

Secondly, remember that although thy sinnes were

red like the scarlet, yet hee can make them white as the snow, Esay. 1.18. Scarlet in the He brew it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 twice because it is twice dipped: wee cannot wash this dye out of the scarlet againe: but although wee be dyed once, twice, thrice in sinne, by recidivations, and falling againe into sinne, yet the mercy of God is such that he can wash out all those sinnes.

Thirdly, when God lookes upon the sinnes of his Saints through Christ; he seeth no iniquitie in them, Num. 23.25. he seeth no iniquitie in Iacob. There is specu∣lum gibbum, sive sphaericum, a glasse made like a round sphere. 2. Speculum concavum, a hollow glasse, 3. Specu∣lum planum, a plaine glasse. We see a thing in a plaine glasse, just as it is, neither more nor lesse: we see a thing in a hollow glasse more then it is, we see a thing in a round glasse, farre lesse then it is. When the Lord lookes upon the sinnes of the wicked, he seeth them just as they are: when Sathan lookes upon the infirmities of the Saints, he seeth them more than they are: but when God lookes upon the sinnes of his Saints, hee seeth them lesse than they are, or not at all: Ier. 50 20. In those dayes and in that time, the iniquitie of Israel shall be sought for, and there shall be none; and the sinnes of Iudah, and they shall not be found.

CHAP. XIII. Of Feare.

FEare, is a distresse and griefe of the sovle, troubled by the imagination of some approaching evill: where∣with a man is threatned without any appearance to bee able to avoyd it easily. It is called an approach∣ing

evill, for when it is present, it is no more feare but heavinesse. * 1.128

There be sixe sorts of feare: first, naturall, whereby every thing shunnes the destruction of it selfe; this is in a beast.

Secondly, humane, which ariseth of too much a desire to this life; Iob 1. Skin for skin and all that a man hath, will he give for his life.

Third, is worldly, when a man is affraid for the losse of his goods, credit, or such, Ioh. 12. Many of the rulers beleeved in him, but for feare of the Pharisees they did not confesse him, for they loved more the glory of men, than the glory of God; and Iohn saith, Revel. 21. the fearefull shall be cast out of the holy City, that is, such fearefull as feare more the losse of temporary things, than the losse of Gods favour.

Fourth, servile, to avoid the punishment of sinne, yet they retaine still the love and liking of sinne; it is called servile feare because as the servant or hireling workes not for love of his master, but onely for feare of punish∣ment; so the wicked feare God for feare of punish∣ment, but not to love him. This servile feare is called Esaus feare. So it is called an adulterous feare, because, as the adulterous woman is afraid of her husband onely for feare of punishment; so a man in whom there is servile feare, hee feareth God onely for punish∣ment.

Fift, initiall, that maketh a man cast from him the desire of sinning by reason of the love of God which he hath partly attained unto, and out of the consideration of the woefull consequents of sinne; with the right eye it beholds God, and with the left eye it beholds the pu∣nishment, & as the needle draweth in the threed after it, so this feare draweth in charity, and maketh a way for filiall feare, and it is a mids betwixt servile and filial

feare: but it is not such a mids as these meanes that mediate betwixt those that are of the same kinde, as the middle coulours are betwixt white and blacke, but as that which is imperfect, is a mids betwixt that which is perfect and that which is not.

Sixt, filiall feare, called timor castus, as the good wife feareth her husband onely out of love and not for feare so doth the childe of God. This feare is called Isaacks feare: These make the feare of the Lord their treasure, Esay. 36.6. These sorts of feares, may be taken up after this sort, Some sort of feare is, from the spirit and with the spirit; as initiall and filiall feare are both from the spirit of sanctification, and with the spirit of sanctifica∣tion: some feare is, from the spirit, but not with the spirit; as servile feare, Ios. 24. I will send my feare before you. Gods spirit workes this in men: but the spirit of sancti∣fication is not joyned with it: as the morning is from the Sunne, and yet not with the Sunne. Againe, some feare is, with the spirit, and not from the spirit; as naturall feare in man, for the preservation of himselfe: this feare is not from the spirit of God, and yet it is found. with the Spirit of sanctification, as in the children of God. Some feare is, neither from the Spirit, nor with the spirit, as, humane and worldly feare.

Filial feare excludes servile feare, 1 Ioh. 4.18. perfect loue thrusts out feare. Filial feare respects first sin and of∣fence of God, and in the second roome the punishment: but servile feare respects onely the punishment: * 1.129 the one of them are the children of the free-woman, the other are but Hagars brats, Gal. 4.24. [Conseq.]

Filiall feare and servile differ altogether: therefore the Schoolemen are mistaken, distinguishing more sub∣tilly than truly betwixt attrition and contrition they call attrition an imperfect humiliation, as Iudas repentance; they call contrition a perfect humiliation, as Peters re∣pentance:

and they hold that in mans conversion it is the same feare which remaines still, that he had before hee was converted, and it remaines in substance (say they) the same feare, and is changed onely in act, be∣cause it feares not as it did before, the punishment one∣ly: and these two differ (say they) secundum statum, one∣ly, as that which is imperfect from that which is perfect as a boy differeth from a man. But no feare which is servile feare can ever become a good feare Rom. 8. We have not received the spirit of feare to bondage, but of free∣dome: it must be a new sort of feare then different from this servile feare, which makes the Children of God stand in awe to offend him.

Man in his first estate, * 1.130 had not mundane feare, nor servile feare, he did nothing for feare of punishment but of love: he had not initiall feare in him, because that implies an imperfection; hee had not naturall feare in him actually because there was nothing to hurt him: he had onely that filiall feare, that reverence of God, not to offend him. The second Adam the Lord Iesus Christ, he had neither worldly, servile nor initiall feare, but he had naturall and filial feare, he had natural feare actually (which the first Adam had not) declining the hurtfull object which he saw before him.

The regenerate have not servile feare, or mundane feare: but naturall, initiall, and filiall feare. Man in his corrupt estate, hath neither initiall nor filiall feare, but naturall, humane, worldly and servile feare.

In the life to come, * 1.131 naturall feare, humane feare world∣ly, servile and initiall feare shall cease; and only filiall feare shall remaine. Filiall feare in this life doth two things, first it escheweth evill for feare of offending God, and feare of being separate from him, which shall not remaine in the life to come, for then the Saints shal be so confirmed that they cannot sin. The second part

of filiall feare is to reverence God as our chiefe happi∣nesse, and that shall remaine in the life to come, there shall be neither evill of punishment, nor evill of sinne; there shall be no evill of sinne there; therefore that part of filiall feare shall cease: neither shall there bee any feare of punishment there, but to reverence God as our chiefe happinesse: Perficietur in patria, non abolebi∣tur; non minuitur sed augetur reverentia timoris illis: this feare shall be perfected in the life to come, but not abo∣lished; this feare of reverence shall not bee diminished but augmented to the blessed. But filiall feare in the children of God here makes them to eschew evill both for offending of God, and for feare of being separate from him. But the unregenerate onely for feare of pu∣nishment, feare him.

The remedies to cure this passion.

That we may cure the sinfull passion of feare; First, many times we feare that which is not evill, but onely which hath a shew of evill, Psal. 14.5. They feared where there was no cause of feare: saepius opinione laboramus, quam re; We are more troubled oftentimes with the conceit of a thing, than with the thing it selfe: If the thing bee evill which we feare, yet it is not so great an evill as we take it to be, or perhaps that which we feare will not fall out; or if it fall out, we shall not be disturbed with it, before it fall out. The evill which thou fearest is either imaginary, momentany, * 1.132 contingent or uncer∣taine, whether it will fall out or not: Seneca saith, Ne sis miser ante tempus, quaedam nos magis torquent, quam debeant; quaedam ante torquent, quam debeant; quaedem terquent, cum omnino non debeant: that is, Bee not too miserable before hand: some things trouble us more than they ought to doe, some things trouble us before they

ought; and some things trouble us, which ought not at all: rebus est demenda persona; pull the maske off things, and then we shall not be so affraid of them.

2 Let the feare of the Lord possesse thy heart, and then all other feares will be cast out: when the dictator ruled in Rome, then all other officers ceased; so when this true feare of God possesseth the heart, then it will banish all other feare.

3 There are some, that feare neither God nor man, as the unjust Iudge, Luk. 18.2. these are worse than the devill; for, he feares and trembles, Iam. 2.19. There are some that feare both God and man; there are some who feare God and not man: and there are some, who feare man, and not God. The remedy to feare God, and to bee free of servile feare, is first, to looke upon Gods loue, and then to his justice, this will breed filiall feare, in thee: but if thou looke first upon his justice, and then upon his love, that breeds but servile feare: if thou looke first upon man, and then upon God, that wil breed onely but a humane and worldly feare; if thou look first upon God and then upon man, this will breed filiall feare.

4 The greatest servile feare is, superstitious feare, therefore idols are called terriculamenta, Esay. 45.16. all other prisoners sleepe in their fetters in the night, but these superstitious wretches, are affrighted in their sleepe, and sleepe not soundly: they may be compared to little children, who first blacke the faces of their fel∣lowes, 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: * 1.133 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. Theolo∣gically, 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 a∣gainst greatest miseries, hardest to be avoided, and incoura∣geth 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 re∣venge, and it is a sudden passion: but the passion of ha∣tred 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. * 1.134

Bonaventure maketh foure sorts of anger; the first, which ariseth from a detestation of the sin, this he cal∣leth affectus purae detestationis: that is, when one detests sinne purely, which might have beene in Adam him∣selfe 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 al∣so the superiour are troubled: as in the children of God when they are angry against sinne, their zeale some∣times 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 cleare∣ly; 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 un∣regenerate, as the Philistines did Sampsons eyes, Iudg. 16.

Sometimes man useth not reason at all, * 1.135 but like beasts follow instinct, as mad men and children; sometimes man useth reason, but his reason is so corrupt and de∣praved, 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 right∣ly

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 subje∣ction of anger, and this was in Christ.

There are two sorts of anger; the anger of zeale, * 1.136 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 Tem∣ple, Luk. 19.45. the zeale of Gods house did eate him up. Psal. 69.10. The anger of repentance is, when one in∣flicts 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. * 1.137 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 some∣times 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 for∣give, [Coll. 2] but the unregenerate are ready to bee angry and slow to forgive, and if they bee brought from re∣venge, 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. * 1.138 to render evill for evill, est fragilitatis, anger of in∣firmitie, 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, be∣cause he had discovered a treason plotted against him, this was aequitatis. To render good for evill, this is per∣fectionis majoris: Blesse them that curse you, Mat. 5.

To render evill for evill is naturall for a corrupt man, this is found in beasts; to render good for good, this is the Pharises righteousnesse, Math. 5.20. Except your righteousnesse exceed the righteousnesse of the Pharises, yee cannot enter into the Kingdome of God: a Christian must doe more than to render good for good. To render evill for good, this the divels doe; but to render good for evill, this the Children of God doe.

There are foure counsellers, [Coll. 4] which moderate and rule the anger of the regenerate, First, longanimitas, or long-suffering, * 1.139 which holdeth backe anger, lest it hasten to inflict the punishment. Second, mansuetudo, mildnesse, which moderates the anger that it exceed not in words. Third, facilitas ad ignoscendum, easinesse to forgive, which moderates anger that it last not too long. Fourth, clementia, meekenesse, which mode∣rates the punishment. The unregenerate wanting these foure counsellers, their anger exceeds: first, they want long-suffering, and presently they are set in a rage: se∣condly, they want mildnesse, which should moderate their anger, that it exceed not in words: thirdly, they

are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, implacabiles, Rom. 1. they cannot be plea∣sed; lastly, they are cruell and cannot bee satisfied in their punishment.

Quest. Whether is a man bound to remit the injurie done to him or not, when his neighbour desireth par∣don of him?

Answ. Three things arise of an injurie done to us; * 1.140 first, hatred in our affection; secondly the signe of this anger is, when it appeareth in the countenance; third∣ly, when we intend action by law for the wrong. Wee are bound to pardon the first, although our enemy sue it not of us; we are bound to pardon the second, when our enemy sues it of us; but we are not bound alwayes to pardon the third; for wee may in some cases, re∣paire the wrong done to us by Law, without any rancour in our heart, or shew of anger in our counte∣nance.

The Hebrewes say; if a man have offended his neigh∣bour, he must goe and seeke reconciliation of him: but if he will not be reconciled, hee shall take three men with him, who shall intercede for him, and seeke recon∣ciliation: but if hee yet will not pardon him, this is a great iniquitie to bee so cruell, and not to pardon the offence, for it is the manner of the Israelites to bee easi∣ly reconciled, and to pardon wrongs, as Ioseph was to∣wards his brethren; then he leaves his neighbour inex∣cusable. But if his brother die before he have offered these things and be reconciled to him, hee shall take ten men, and goe to the place where his brother was buried whom he hath offended, and stand above the dead, and say before these ten men, I have sinned a∣gainst the Lord God of Israel, and againe this my brother N. to whom I did so and so.

Christ makes sundry degrees of unjust anger, Mat. 5. * 1.141 He that is angry with his brother, shall be guilty of junge∣ment;

he that calls his brother Raca, shall be guilty of the councell; but he that calls his brother foole, shall bee guilty of hell fire; that is, of the greatest punishment in hell; These that call their brother Raca, or are angry with their brother, are guilty also of hell, although not in such a high degree; and according as the finnes grow, so doth the punishment. Anger without words, is to be punished by judgement; anger expressed by words, is to bee punished by the councell; but anger joyned with words and contumelie, is to bee punished by hell.

Augustine saith, in primo est ira tantùm; in secundo est ira & sermo; in tertio ira est & certa expressio irrisionis: that is, in the first there is but onely anger; in the second is anger joyned with words; in the third, anger expressed with a certaine gesture of mocking.

There are three sorts of unjust anger in the wicked: * 1.142 the first is, called fel, and these that are possessed with this anger art called by the Greekes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quae est ira subitò excandescens, which is anger soone stirred up; and this comes from the humor, bilis, choler; as they are soone stirred up, so they are soone quenched. The second is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which ariseth of an induring an∣ger, and these are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bitter in their anger; this comes of flava bilis, of yellow choler and anger, this is more permanent in these. The third is called, furor, and these that are possessed with this, are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this comes from atrabilis, blacke choler or melancholy, which cannot be satisfied but by the bloud of the ene∣my.

Some are soone angry and soone quenched, these are like flaxe, * 1.143 soone kindled and soone burnt out. Others long ere they are angry, & long ere they be pacified; like greene wood, long ere it be kindled, and long ere it bee quenched; but the worst of all are these; that are soone

angry and hardly quenched, these are most opposite to God, who is slow to anger and ready to forgive, Psal. 103. he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 erech appajim, as yee would say, one who hath wide nostrils, for these who have widest nostrils are most patient, as these who have narrow no∣strils are hasty.

The remedies to cure the passion of anger.

That we may settle this passion of anger; First, we are to consider the persons of these whom we have offen∣ded: we must give place to wrath, and not intempestivè incendium extinguere, not to quench the fire unseasona∣bly, for then we rather increase the anger, when we goe about in time of griefe to pacifie them. So Iacob gave place to the anger of his brother Esau for a while, by the counsell of Rebecca. Seneca saith, Primam iram non audebimus oratione mulcere, surda est & timens, dabimus illi spacium, remedia in remissionibus morborum prosunt: that is, We goe not about to pacifie anger in the heate of it, wee give it leasure first to settle, wee cure not feavers in their height, but when they begin to remit.

Secondly, when others have offended us; that wee may quench our anger: First, Bee angry but sinne not, Ephes. 4.25. Anger and sinne are not two twins, yet they are very like other; as flattery is very like to friendship, and can be very hardly distinguished from it; for men oftentimes thinke themselves to bee angry for Gods cause, when as it is their owne particular that mooves them. The disciples called for fire from heaven upon the Samaritans, Luk. 9.54. one would have thought this to have beene holy anger and zeale that moved them for Gods glory, when as it was their own particular which moved them: so when the high Priest rent his cloathes Mat. 26.65. We must learne then to distinguish these two, else our anger will be but sinfull anger.

Thirdly, Let not the Sun goe downe upon thy wrath: Anger saith Salomon, Eccles. 7.9. rests in the bosome of fooles; it goeth to bed with them, riseth with them, continueth with them, and goeth oftentimes to the grave with them; the first day it may be easily cured; the second day more hardly; but the third day most hardly: A threefold cord cannot easily bee broken, Eccles. 4.12.

Fourthly, Let reason rule thine anger, and command it; we ride not first, and then bridle our horse, but first we bridle our horse and then ride: bee not first angry and then thinke to bridle thy anger with reason, for then thou wil deceive thy selfe; but let reason first rule, and then be angry.

Fiftly, Remember that thy prayers cannot bee heard unlesse thou be first reconciled to thy neighbour, Mat. 5 24. Leave thy gift at the Altar, and be reconciled to him. So, 1 Tim. 2.4. the Apostle willeth, that men lift up holy hands without wrath. So, 1 Pet. 3.7. the man and the wife must not jarre, that their prayers be not hin∣dred; so thou canst not heare the word with profit in an∣ger. Therefore the Apostle willeth us like new borne babes to drinke in the Word, 1 Pet. 2.2. so, wee cannot eat our passeover unlesse the leaven of malice and envy be cast out, 1 Cor. 5.8. Let us not celebrate the feast with the old leaven of malice.

Sixtly, remember Christs example; who when hee was reviled, reviled not againe, Mark 15.32. learne to spread thy injuries before the Lord as Ezekias did when Rabshekah railed against him, 2 King. 19.14.

Seventhly, Behold oftentimes the passion of Christ, and that will quench thine anger. The Israelites when they were stung with fiery serpents, Numb. 21. so soone as they lookt upon the brazen serpent, they were healed; so when wee are injured and wronged by our

enemies, if we behold the passion of Christ with faith, it will quench the sting of our enemies anger.

Anger hath nothing opposite to it, as the rest of the passions have, because it riseth of a present evill which we cannot shun. If it be present and wee may shun it, then there needes not a contrary passion. When the evill is not present, and joyned with difficulty if we may surmount it, then ariseth courage; if we cannot surmount it, then ariseth the contrary passion feare. If the evill be present and joyned with difficulty, then ariseth an∣ger, because we cannot shun it; for if we can shun it, there can be no passion there.

Object. But mildnesse seemeth contrary to anger.

Answ. Mildnesse is not a passion but a vertue which moderates it, and is not contrary to it.

So much of the image of God in man; in his know∣ledge, will and affections, wherein especially the image of God consists. Wee come to his outward image of God, which is his dominion over the crea∣tures.

CHAP. XV. Of the second part of the image of God in man, in his dominion over the creatures.

MAn before the fall was Lord over the creatures, [Prop.] and herein he resembled his Maker.

There is no creature that can use all the crea∣tures but man; First, [Illust. 1] hee had dominion over the in∣sensible creatures, as the elements, for no creature can use the fire but man; he can doe sundry things with the fire that no creature can doe; which argueth that hee was made Lord over it. The Lyon who is the King

of beasts, is afraid of the fire, and when hee seeth the light of it, he fleeth from it. 2. He had commandement over the living creatures, for as yet a little boy can leade a great Elephant, and a childe will drive a number of oxen before him; the relicts of Gods image in man makes them stand in awe of him yet.

There are sundry creatures that excell man in some things; [Illust. 2] as some excell him in smell, some in sight, and some in touch; but joyne them all together in man, hee excelleth them all: which sheweth that man was crea∣ted Lord over the creatures.

Reason is onely found in man, [Illust. 3] by the which hee can subdue all the perturbations in beasts, Iam. 3.7. All are tamed by man; which they cannot doe by themselves: that sheweth that man was made Lord over them.

We count that one of the most excellent qualities in beasts, [Illust. 4] when they can counterfeit man neerest; as the Elephant his reason; the birds his words; the Ape his gestures; which all shew that he was made Lord o∣ver them.

That which hath a shew of reason, [Illust. 5] & diminute in part onely, should obey him who hath reason perfectly, and understanding of all things: but beasts have onely some shew of reason, they know some particular things, but they have not a full and an universall knowledge of things, therefore they are naturally subject to man.

There is nothing swifter than the horse among beasts, and yet he carries man, the dogge though most fierce waits upon man; the Elephant for as great and terrible as he is, yet he serves to be a sport to man, in publike meetings he learnes to leap, kneele and dance; and o∣ther beasts serve to feed man: we eate the honey of the bees, we drinke the milke of cattell, therefore all the beasts are made subject to man.

Man was Lord over the creatures before the fall,

and they were ready to obey him, hence may be drawn these consequents.

It is lawfull for men to hunt after the beasts and to catch them now, * 1.144 because that way he recovers the right over them again, that he had at the beginning.

Man was Lord over the creatures before the fall: ther∣fore he could be afraid of none of them: we see that Eva was not afraid of the serpent, as Moses was when he fled from it, Exod. 4.

Man hath another sort of dominion over the living creatures, than that which he hath over the plants and herbs of the fields: for the dominion which he had over the living creatures was per imperium rationis, but he had dominion over the plants, per solum earum usum, onely by using them.

Man was made Lord over the creatures, therfore when by sinne he becomes a beast, like a dog or a hog; how farre then doth he abase himselfe from his first estate and dominion: Plato called this, Foedam animarum incor∣porationem, which some mistaking, thought that he held that the soules of men entred into beasts, but he meant onely that men became brutish and sensuall like beasts.

Quest. How were the beasts so farre distant from Adam gathered unto him, and how could they give homage to him, being so farre from him? * 1.145 Au∣gustine holds that when the beasts were gathered toge∣ther before man, that it was not by the authority which man had over them being so farre distant from him: but by the ministery of the Angels, or by the immediate power of God, as they were gathered in the Arke to Noah, Gen. 7.8.9. This seemes most pro∣bable.

Before the fall the beasts were subiect unto man: * 1.146 but since the fall he hath lost his dominion; they become

enemies unto him, they picke out his eyes, eate his flesh, lappe his bloud. Before the fall Gods image made them stand in awe of him. Man stands in awe of the Kings he∣rald, because of his coate of armes, take off this coat of armes from him, and men carry no respect to him: The image of God is as it were the Lords coate of armes, which he put upon him, that made the creatures af∣fraid of him. We have a notable example of this in the primitive Church, * 1.147 as Eusebius testifieth, when the Christians were cast naked to the wilde beasts: yee should have seene them stamping, raging, and staring a∣gainst them, but durst not set upon them, the image of God so affrayed them: therefore the persecutors cove∣red them with the skinnes of wilde beasts, to make them run upon them.

Christ when he was in the wildernesse with the beasts forty dayes and forty nights, * 1.148 they hurt him not, Mark. 1. So when the image of God is restored to man in ho∣linesse, they begin willingly to serve him: but they are enemies to the unregenerate. The dogges that eate the flesh of Iezabel, 1 King. 9.35. yet they licke the sores of Lazarus, Luk. 16.21. The ravens that picke out the eyes of these who are disobedient to their parents, Prov. 30.17. yet they feed Elias in the wildernesse, 1 Kin. 17.4.6 The serpents sting the Israelites in the wildernesse, Num. 21.6. yet the Viper when it leaps upon Pauls hand hurts him not, Act. 28.3, 5. The fish eate the bodies of the wicked in the sea: yet the Whale preserved Ionas, Ion. 1.17. The Lyons that touch not Daniel: yet devour his accusers, Daniel 6.17. It is true that there are some re∣licts of the image of God left, which make the beasts to stand in awe of him: therefore Psal. 104. it is said, When men goe to rest, then the beasts come forth to hunt for their prey. But these remnants of the image of God in the unregenerate, doe not so terrifie the beasts, as the

image of God restored in the regenerate man doth.

Quest. What benefit should Adam have had of the cre∣atures before the fall: for he had not neede of them ad alimentum for nourishment: he had not neede of them ad indumentum for cloathing: he had not need of them ad laboris adiumentum, to helpe him to labour in his worke, as we have now?

Answ. He had other uses of them, for they were the matter of the praising of God. We see now when Kings and Princes kepe Lyons, Eagles, Bears, Tigers, and such their subiects gather their greatnesse by this, and their soveraingty: much more did Adam before the fal gather the greatnesse and excellency of God, by the diversity of these creatures. Againe, by them he should have lear∣ned more experimentall knowledge of the qualities of the creatures: therefore it is said, that God brought them before Adam that hee might see how he would call them, Gen. 2.20.

As hee was Lord over the beasts before the fall, [Prop.] and they were peaceably subiect to him: so they were peace∣able amongst themselves, and one of them devoured not another.

Wee see when the beasts were in the Arke, after the fall, the ravening beasts lived not upon flesh, [Illust.] but they agreed all together: which vively represents to us the first estate and condition of the creatures. And as it serveth for the credit of a Master of a familie, that not onely his servants obey him, but also that they agree a∣mongst themseves: So the creatures not onely obeyed man before his fall, but also in feare of their Lord they agreed amongst themselves.

As man had dominion over the brutish creatures be∣fore his fall, [Prop.] so should there have beene some sort of dominion and subjection amongst men before the fall.

Mans estate before the fall was no better than the e∣state of the Angels but amongst the Angels some are superiour and some inferiour, [Illust.] for there are degrees a∣mongst the Angels. Colos. 1.16. There should have bin a willing subjection of the wife to the husband: so then there should have bin a subjection of children towards their parents.

There was no servile subjection of man to man before the fall but voluntary. [Prop.]

The relickes we see of this after the fall, [Illust.] when as man had beasts a long time subject to him, but not men ser∣vilely. The first Fathers were sheepheards a long time before they were Kings, to suppresse and hold men un∣der: the first King that ever we reade of in the scripture, was Nimrod, which was more than 2000. yeeres after the creation.

Servile and unwilling subiection came in after the fall. [Prop.]

Man is considered three wayes: first as he hath a re∣spect unto God, [Illust.] and in this respect all men are servants it was mans chiefe felicity to serve God. * 1.149 Secondly, as he is considered with the beasts, in which respect he was Lord over them, for they were made for him. Thirdly, as he is considered with other men: and in this respect, some now are servants, and some are free. First, now by nature some are servants, as the dull and blockish, unto them thut are of quicker wit and un∣derstanding. * 1.150 Secondly, these who have commande∣ment over their affections now, are morally Lords over these that cannot command their affections. Thirdly, there are servi fortume, as when the poore serve the rich Fourthly, there are servibelli, as these that are taken slaves in the wars. Fiftly, these who are servants ex pacto that sell themselves.

Servile subjection was contrary to the first estate

of man: therefore every one ought to seeke freedome, providing he may have it with lawfull meanes, that so he may draw neerer to this first estate hence it was that God would have such servants, who refused their liber¦ty at the seven yeeres end. Exod. 21.6. marked with a note of infamie, boaring them through the eare: This curse to be a servant was laid, first upon a disobe∣dient sonne Cham, and wee see to this day, that the Moores Chams posterity, are sold like slaues yet. When men may not have their liberty now by lawfull means, they should not shake off the yoke of servitude; this was the fault of sundry servants in the Apostles dayes, who thought because they were the Lords free-men, they might shake off the yoke of their masters: but the Apostle teacheth them another lesson, 1 Tim. 6.1. Who∣soever servants are under the yoke, let them have a due res∣pect to their masters, lest the name of God and the word come to contempt.

Quest. But seeing all men are sinners now, why are not all men slaves?

Answ. If God would deale in justice with us now, all should bee slaves, but God hath mittigated this to some to the end that common wealthes and families might stand.

Adam gave names to the creatures, as their Lord, [Prop.] and in signe of their subjection.

Therefore none should impose names to children but the fathers who have superiority over them, [Conseq.] no not the mother. Yee see when Rachel called her sonne Benoni, Iacob called him Benjamin, Gen. 35.18. Hence they gather well, that Christ as man had not a father, because his mother is commanded to give him the name, Esay. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 et tu faemina vocabis, in the feminine gen∣der.

Object But Hagar gave her sonne a name, Gen. 16.11.

and yet hee had a father; then it may seeme that the mo∣ther may likewise impose the name to the childe.

Answ. She gave this name at the commandement of the Angell, which Abraham afterwards confirmed, o∣therwise she had no power to give it.

Therefore these fathers who give this power to o∣thers, [Conseq.] to impose names to their children: resigne the first part of their authority over their children, which God hath put in their hands.

This dominion which Adam had over the creatures, [Prop.] was not an absolute dominion.

God hath dominium merum, [Illust.] immediatum, & liberum: hee hath absolute, * 1.151 free, or immediate dominion over the creatures: Man had onely but dominium condi∣tionatum: such a dominion that was not an ab∣solute and simple dominion, to use them at his pleasure.

They who had their inheritance in Israel, had not an absolute and immediate dominion, for it was Ema∣nuels land, Esay 8.8. God had the absolute dominion: but theirs was conditionatum; for they might not sell their inheritance to whom they pleased, neither might they alienate their lands perpetually; but one∣ly morgage them to the yere of the Iubilee, Lev. 25.13. So the Levites had not merum dominium of the tythes, but conditionatum, Levit. 23.4. For none of their children who were leprous might eate of them, nei∣ther might a stranger eate of them, neither might they sell them to others. Caleb had the property of Hebron, and yet it is said to bee given to the Levites; it was Calebs by right of propriety, but it was the Priests because they dwelt there, and had the use of the ground.

So Adam before his fall, he was but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dei usu∣fructuarius, the tenant of God, but God was the immedi∣ate

Lord, qui habebat directum dominium, et ad omnes u∣sus, he had the supreame dominion and absolute use o∣ver all the creatures,

Adam had not nudum usum of the creatures, [Illust. 2] but hee was usu-fructuarius. The Lawyers illustrate the matter by this example; * 1.152 if thou get the use of ones garden thou mayest gather roses, hearbs, flowers to thy owne use, but thou canst not sell them to others to make bene∣fit of them. But if thou be usu-fructuarius, then thou mayest make benefit of them, and sell the fruite to others.

Another example, If one leave in his latter Will to thee the use of his flock, thou mayest use his flock for dunging of thy ground; but thou mayest neither sheare the sheep, nor milke them; for that pertaines to them for whom it is left: but if he leaue the vsu-fructum, then thou mayest use both the milke and the wooll.

Man in his first estate had not onely nudum usum, but usu-fructum, * 1.153 hee had not onely a bare use of them for maintenance, but hee was Lord over them. He had not onely power uti ijs, sed frui ijs; not onely to use them but also to inioy them: & they distinguish these two: a∣liud est dare alicui usum; that is, it is one thing to give a man the vse of a thing, and another thing to give him it unto use: he who giveth the use of a thing, giveth not the dominion over it: but hee who giveth it unto use gives also dominion.

A man may have nudum usum, et illicitum rei; as when a thiefe takes a mans horse. [Illust. 3]

Secondly; a man may have nudum vsum, sed licitum, * 1.154 et vtilem; as when a man hires a horse.

Thirdly, a man may have nudum vsum, et licitum, sed non vtilem; as when the servant of a banker changeth mony for his Master, all the commodity is his masters.

Fourthly, a man my have vsum licitum, utilem, et

proprietatem, sed subordinatam: as he who holds his lands in fealty.

Fiftly, he who hath the propriety, & dominium dire∣ctum: this is called dominium altum, this supreame domi∣nion, Adam had not this supreame dominion, but subor∣dinate to God, Christ is called the Lord of the Sabbath, Mat. 12.8. and man is called, Lord of the Sabbath, Mark. 2.27.28. how is Christ called the Lord of the Sabbath. As the supreame and high Lord. Man is called Lord of the Sabbath, not as the supreame, but as the subordi∣nate Lord.

The first Adam had all things subiect to him, but by subordination: * 1.155 but the second Adam had them, by a more excellent manner from God his Father, eminenter, by way of excellency. Psal. 2. I wil give thee the ends of the earth for a possession.

Secondly, the first Adam had jus ad rem, jus in re, hee had not onely the right to the things, * 1.156 but also the use of them But the second Adam had jus ad rem sed non in re, for the most part; that is, he had the right to them, but the use of few of them for the most part.

Quest. Had Christ nothing in propriety to himselfe, had hee but onely the naked use of things?

Answ. There are sundry sorts of rights. First, that which many have right to in common, as the Levites in Israel had right in common to the tythes: but Barnabas a Levite who dwelt in Cyprus, out of Iudea had his possessions proper to himselfe, Acts 4. So the Church of Ierusalem had their goods in com∣mon.

Secondly, there is, usus juris et usus facti: the use of pro∣priety, & the naked use of things: the naked use is, when a man hath onely the naked use, * 1.157 that he may neither sell it, nor give it to others: the use of propriety is, when he may both use it himselfe and give the use of it to others,

When a man hires a house, then hee hath onely the bare use of it, because hee cannot let it out to another, but when he hath a Lease of it, then he hath usum juris, and may then let it to another.

Thirdly, * 1.158 there is a right of charity and a right of pro∣perty: a man comming into a vineyard, he may eate as many of the grapes as he pleaseth to satisfie his hunger, Deut. 23.24. this is the right of charity: but hee may carry none away with him; this is the right of property. So the Disciples when they were hungry upon the Sab∣bath, pulled the eares of corne, Matth. 12.2. This was the right of charity, but they carried none away with them, because they had not the right of property; and in this sense it is that Salomon, Prov. 3.27. calls the poore ba∣gnale tobh, the Lords of thy goods: withhold not thy goods from the owners thereof, that is, from the poore; the poore in their necessity have the use of thy goods. That axiome is true then, Ius charitatis manet semper, sed non pro semper, habent enim jus utendi, non pro omni tempore sed tempore necessitatis; that is, Charity re∣maineth alwayes, but we are not at all times to give our goods; there is a time to give them, not all times, but in the time of necessity; and in this sense is that of Luke to be understood, Luke 6.30. Give to every one that askes of you; that is, who in extreame necessity askes of you.

Christ had not jus in communi, with the Disciples, * 1.159 in the bagge, Ioh. 12. For these that have a common right, one of them cannot give without the consent of the rest; but Christ had a proper right to the bagge, and com∣manded Iudas to use it for the benefit of the poore, Ioh. 13.29.

Secondly, Christ had not a bare & a naked use of things, but also he had the use of property in some things, as the clothes which he wore, and the money which he spent;

he had not onely the naked use to weare them, but also the property of them, for he might have given them to others: it is true, he had but nudum usum of the house which he dwelt in, Luk. 9.58. The Foxes have holes, but the Sonne of man, hath not a hole wherein to hide his head, for he had not the property of any house.

Thirdly, he had not onely jus charitatis to things, but also the right of property; neither had he these things as almes, for that which a man laboureth for is not called almes, sol us titulus recipiendi, ratione naturalis necessita∣tis facit mendicum, the onely title of receiving in respect of naturall necessity, makes a begger: when it is sought and given in this manner, then it is almes.

Now that the second Adam had not his maintenance given him, by way of almes, it is proved thus; first he had the ends of the earth given him for a possession, Psal. 2. and all things were put under his feet, Psal. 8. he sent for the mans colt, Luk. 19.30. Which sheweth that he had right over all the creatures.

Againe, it is proved thus, If wee sow to you spirituall things, ought yee not to give us temporall things? 1 Cor. 9.11. but Iesus Christ sowed spirituall things to them, therefore temporall things were his by right of pro∣perty.

Thirdly, it is said, Who feedes the flocke and eates not of the milke of it? 1 Cor. 9.7. as the shepheard and soul∣dier have the right of property to their wages, so had Christ.

Fourthly, Christ saith Luk. 10. Goe into whatsoever house yee come to, and eate that which is set before you: the Disciples had not onely jus gratitudinis, * 1.160 the right of thankfulnesse; but also jus juris, the right of proper∣ty: Christ had this right seeing he preached the Gos∣pell. When Paul tooke no stipend from the Corinthi∣ans, 2 Cor. 11.8. recessit à jure suo, hee went from his

right: therefore others had this right of property, and so had Christ.

Object. But Christ willed his Disciples to leave all for his cause, Mat. 10.37. and he set himselfe as an exam∣ple before them of poverty: therefore he did renounce all right of things.

Answ. * 1.161 Wee renounce all things two wayes either in our affection, or in deed: they renounced all in affecti∣on but not in deed.

Secondly, there are two sorts of poverty; materiall poverty, and formall poverty. Christ left all things both moveable and immoveable in his affection, formally: * 1.162 but not materially: formall poverty is this, when in our affe∣ction we are ready to renounce all for Christ; but mate∣riall poverty is, when we are actually called to the re∣nouncing of all.

Object. Mark. 10.21. Christ commanded the young man, to sell all and follow him, if hee would be perfect: therefore it may seeme that materiall poverty, is requi∣red of him that would be most absolutely perfect, and that Christ made choyce of this sort of poverty him∣selfe.

Answ. Wee must distinguish betwixt these two; first, to leave all, and to follow Christ: Secondly, that hee who trusts in his riches should sell all, * 1.163

The first part of this speech belongs to the matter it selfe, and the second to the person: the first is common to all, because all are bound to leaue all for Christ in affection; but the second part belongs onely to this young man, who was so well conceited of himselfe, trusting in his riches, that he should sell all, and should give of that which hee sold to the poore: not that hee should give all to the poore when he sold it, but give of that which he sold to the poore; non dare omnia, sed de omnibus, 2 Cor. 8.9.

Quest. But why bids he him sell all?

Answ. Because he had such confidence in his riches, for they hindered him from following of Christ; there∣fore hee bids him quite all actually; which precept binds not others, it being particular to him.

Object. But Christ sayes, if thou wilt bee perfect, goe and sell all, then this seemes to be the pitch of perfecti∣on to renounce all: and is more than that which the law requires.

Answ. Christ speakes not here of any perfection, a∣bove the perfection of the Law; but of true perfection which is above imaginary perfection: as if hee should say: thou imaginest thou art perfect, and thinkest that thou hast kept the whole Law, if it be so, yet one thing is resting to thee, sell all: thus wee see how Christ ap∣plies himselfe to his conceit here.

Object. But it may be said that this young man spake not out of an ambitious conceit, for the text saith that Christ loved him.

Answ. The event sheweth that hee spake but out of the ambition of his heart, and the words of Christ shew this also, Mark. 10.24. How hard a thing is it for a rich man to enter into the Kingdome of God: and where it is said Christ loved him, verse. 21. The Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth friendly to speake to him, and to deale gently with him; but Christ liked him not in the estate that hee was in, for hee went away trusting still in his riches, and loving them better than Christ.

Christ and his Disciples renounced not all kind of right of those things which they had; [Conseq.] therefore that ob∣servation of the glosse, upon the tenth of Marke is false. Some have money, and love it; some want money and love it; but these are most perfect who neither have it, nor love it: and to this they apply that of the Apostle,

Gal. 6.14. I am crucified to the world and the world to me; as though a man could not beecrucified to the world, unlesse he renounce it all, and goe a begging.

Thus the Church of Rome serveth God with will∣worship, which hee never required at their hand, Esay, 1.12. By their vowes of poverty, chastity and obedi∣ence: this they make one of their counsels, of Evange∣licke perfection.

So much of Gods Image in man: both inwardly in his soule, and outwardly in his dominion & superiori∣ty over all inferiour creatures: it rests to speake of three conse quents proper to this image. 1. Wherefore Gods image was placed in man. 2. This image being placed in man whether it was naturall unto him, or superna∣turall. 3. The benefit he reapeth by this Image: which was his society with the Angels.

CHAP. XVI. Of the end wherefore God placed this image in Man.

GOd placed this image in man, [Prop.] to keepe a perpetuall society betwixt man and him. [Illust. 1]

Similitude and likenesse are a great cause of love: A∣dam loved Evah when hee saw her first, because shee was like unto him, As a man when hee lookes into a glasse, hee loveth his image because it is like to him but dissimilitude breeds hatred. A man loves not a serpent or a Toade, because they are most unlike him, David marvailes that God should looke upon man, Psal. 8. but in the end he brings in his similitude in Christ, or else he would hate us.

Secondly, God placed this image in man, as a marke

of his possession; therefore the Fathers called him num∣mum Dei; for even as Princes set their image upon their coyne, so did the Lord set his image upon man; there∣fore miserable are these, who adulterate this coyne, and blot out this Image of God: he deserveth now to be ar∣rained as a traitour before God.

Man in innocency was like unto God, * 1.164 but now he is become like unto the beasts of the field, Psal. 49. now God may justly exprobrate unto him, Behold man is be∣come like one of us, There was a great change in Naomi when shee came to Bethlehem; shee was not then Naomi beautifull, but Mara bitternesse: there is a greater change now in man when he is falne from his first e∣state, and lost this holy image.

Man was made to the jmage of God, [Conseq.] therefore no man should lift his hand against him, Gen. 9. no Prince will suffer his image to be defaced, much lesse will God. There arose a sedition at Antioch for that Theodosius the Emperour exacted a new kind of tribute upon the peo∣ple; * 1.165 in that commotion the people brake downe the I∣mage of the Empresse Placilla, (who was lately dead.) The Emperor in a great rage sent his forces against the City to sacke it. When the Herald came, and told this to the Citizens, one Macedonius a Monke indued with heavenly wisedom, sent unto the Herald an answere af∣ter this manner;

Tell the Emperour these words, that he is not onely an Emperor, but also a man, therefore let him not onely looke upon his Empire, but also upon himselfe: for he being a man commands also these who are men: let him not then use men so barbarously, who are made to the image of God. He is angry & that justly, that the brazen image of his wife was thus contume∣liously used, & shall not the King of heaven be angry, to see his glorious image in man contumeliously han∣dled;

Oh what a difference is there betwixt the rea∣sonable soule, and the brazen image; We for this i∣mage are able to set up an hundred, but he is not able to set up a haire of these men againe if he kill them.

These words being told the Emperor, hee suppressed his anger and drew backe his forces: if men would take this course, and ponder it deepely in their heart, they would not be so ready to breake downe this image of God by their bloody cruelty.

CHAP. XVII. Whether the Image of God in Adam was naturall or su∣pernaturall?

THe second consequent of the image of God being placed in man, is, concerning the nature of it.

There are two things which principally wee and the Church of Rome controvert about, touching the image of God. The first is, conditio naturae, * 1.166 the condition of na∣ture: the second is, condtio justitiae, concernig mans righ∣teousnesse.

The Church of Rome holds, that there was concupis∣cence in in the nature of man, being created in his pure-naturalls, but it was not a sinne (say they) or a punish∣ment of sin as it is now, but a defect following the con∣dition of nature; * 1.167 and they say that it was not from God but besides his intention. And they goe about to cleare the matter by this comparison: when a Smith makes a sword of yron, he is not the cause of the rust in the y∣ron, but rust followeth as a consequent in the yron: but if this rebellion flow from the condition of nature, how can God be free from the cause of sin, who is the author of nature?

Their comparison then taken from the Smith and the iron is altogether impertinent: * 1.168 first, the smith made not the yron, as God made man, therefore he cannot bee sayd to be the cause of the rust of yron, as God making man, concupiscence necessarily followes him accor∣ding to their position.

Secondly, the rust doth not necessarily follow the yron, neither is the yron the cause of it, but some exter∣nall things: they make concupiscence necessary to fol∣low the body.

Thirdly, the Smith if he could, he would make such a sword that should take no rust; but God (according to 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; * 1.169 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 forgetful∣nesse 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 concu∣piscence is sin, Rom, 7.7.

Thirdly, if there had been rebellion, betwixt the su∣periour and inferiour faculties before the fall; then man in his whole estate had not beene happy for Paul in re∣spect 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 subor∣dinatis, 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, * 1.170 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 ori∣ginall 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 Samp∣sons 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 be∣twixt a naked man and a robbed man. * 1.171 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: * 1.172 the first estate (saith he) is of man con∣sidered without grace or sinne, (as they terme it) in his pure naturals; the second estate is of man in his purena∣turals, 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 glori∣fied. 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 e∣state 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 happi∣nesse.

The orthodoxe christian Church, divides the estate of man thus: the first estate, is gratiae collatio, the be∣stowing of grace: the second is, collatae amissio the losse of that grace bestowed: the third is, instauratio amis∣sae, the restoring of lost grace; and the fourth is, con∣firmatio instauratae, the confirmation of restored grace.

We will shew that his originall righteousnesse, * 1.173 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 na∣ture, 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 na∣turall 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 sub∣ject of holinesse: it was naturall to him in the fourth sense, because it made his nature perfect: It was natu∣rall to him in the fift sense, for he should have transmit∣ted 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 natu∣rall, to the renewed Adam, grace is supernaturall; * 1.174 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 in man before the fall was naturall.

Secondly, [Reason 2] supernaturall gifts are not hereditary, nor propagate by generation, no more than a colt (to use their owne similitude) is brought forth with a bridle in his teeth: but man before the fall, should have begotten children in his image in originall ju∣stice: therefore originall justice was not supernaturall to him.

Thirdly, [Reason 3] by nature we are now the children of wrath; Ephes. 2.3. therefore originall justice should not have beene supernaturall to man, but naturall by the rule of contraries.

Bellarmine, * 1.175 although he grant that there might have beene a man, created as well without grace as sinne; yet hee is inforced to acknowledge, that this point of erroneous doctrine, did never generally prevaile in the Roman Church: for there were some (saith hee) ex∣cellently learned, that thought as wee doe; that man must either be in the estate of grace, or sinne; and that there is not a middle estate: and that originall righte∣ousnesse was required to the integrity of nature, and consequently that being lost, nature was corrupted and deprived of all naturall and morall rectitude. So that man after the fall of Adam, can doe nothing mo∣rally good, or that truely can bee named a vertue, till he be renewed by grace; as likewise Adam before his fall was not able to doe any thing morally good by na∣tures power, without the assistance of speciall grace from God.

But we must hold for our part, this to be the ground

of no small errour which the Church of Rome layeth; that man in his pure naturals, was voyde both of grace and sinne; this is the ground of many other errours which they maintaine.

First, that concupiscence is naturall to man, following alwayes his creation.

Secondly, that naturall gifts both in men and divels remaine unblemished since the fall.

Thirdly, that the corruption of nature consists not in any corrupt qualitie, but onely in the losse of super∣naturall grace.

Fourthly, that death is not an effect of sinne proper∣ly, but it is from nature, and it is onely accidentally from sin; because sin removes that bridle of originall righteousnesse, which held backe death.

Fiftly, that concupiscence is not sinne in the regene∣rate.

Sixtly, that man now after his fall, is in the same estate wherein hee was before the fall in his pure na∣turals: for Adams sinne hath diminished nothing from that which is naturall: and the body, (they say) since the fall is no more passible, than it was be∣fore in the pure naturals. So (they say) the minde of man being considered by it selfe, without this supernatuall holinesse, is no more weakened by the fall, than it was before the fall in things na∣turall.

Seventhly, that man hath free will left in him after his fall: which grounds are all false. Here we must doe as Elisha did when hee cured the waters of Iericho, 2 King. 3. he went to the spring heads, and there cast in salt: so must we goe to this, as one of the springs from whence many errours in popery proceed, and cure it first.

This popish platforme of mans estate before his fall, is

taken from the schooles of Philosophie, but not from Moses and the Prophets. The Philosophers were igno∣rant of the nature of man in his whole estate, so were they ignorant of his fall; and therefore they tooke up man in a middle estate. So these Sophists following the Philosophers, and not the Scriptures, as though they had never heard of mans creation, nor yet of his fall; imagine him to be a middle sort of man, such a man as never was, neither in his whole estate, nor after his fall: but they ought to have remembred that of the Apostle, Colos. 2.8. Take heed lest any spoyle you by Phi∣losophie.

CHAP. XVIII. Of the consequents of Gods image in man; in his societie with the Angels.

THe third consequent that followeth upon the image of God being placed in man in his creation, is con∣cerning the societie and fellowship that he had with the Angels so long as hee stood in innocency.

Adam in his first estate was little inferiour to the Angels. [Prop.]

It shall bee the greatest perfection of man in glory, [Illust.] that hee shall bee like the Angels of God, and bee loved of them, as they love one another. So it was mans great happinesse before the fall, that hee conver∣sed with the Angels, and they loved him.

The Angels did neither minister unto, * 1.176 nor keepe the first Adam before his fall, they onely loved him. The Angels ministred to Christ the second Adam, and loved him, but did not keepe him. The Angels minister now to the renewed Adam, they love him and keepe him; but

they neither minister to the wicked, love them, nor keepe them.

First, the Angels neither did minister to Adam before his fall, nor did they keepe him, because hee was in no danger, onely they loved him: they ministred to Iesus Christ, but they did not keep him, for he was comprehen∣sor, as well as viator. Christ is the head of the Angels, therefore hee is not kept by them: but they minister to the elect, and keepe them by Christ; which priviledge Adam had not of them before his fall.

Object. It may seeme that they did keepe Christ, Psal. 91. they shall keepe thee in all thy wayes.

Answ. This is to be understood de Christo mystico, of Christ in his members; that is, they shall keepe thy members in all their wayes. But this part of the Psalme was misapplyed by the Divell to Christ in proper per∣son, Matth. 4. for the Angels keepe not Christ, but minister to him: but they both keepe and minister to his members the elect.

Object. But it may be sayd, that the elect have grea∣ter priviledges then, than Christ hath, seeing they both keepe them, and minister to them.

Answ. This argueth not any prerogative that the Saints have above Christ, but onely their weakenesse and wants, that they have need of the Angels to pre∣serve them, as young children stand in need of nurses to waite upon them.

Object. It may seeme that Angels are not ministring spirits in respect of the elect, but in respect of Christ; because the Angell, Revel. 19.22. calls himselfe, not our servant, but, our fellow servant. So the Angels are not called the servants of the kingdomes, but, The Princes of the Kingdomes, Dan. 12. Thirdly, the Apostle proves Christ to be God, Heb. 2. because the Angels are servants to him. A shepheard is not the servant of

his sheepe, although hee keepes them; but his Masters servant. So although the Angels keepe us, yet they seeme not to be our ministers but Christs.

Answ. The Scripture, Heb. 1. calls them ministring spirits, sent for them that are elect; and although they be more excellent creatures in themselves, than the e∣lect; yet in Christ, and by Christ, they become mini∣string spirits to us. Christ himselfe is not ashamed to call himselfe a servant to the elect, Mat. 20. I came not to bee served, but to serve: why may not then the An∣gels be sayd, to be ministers to the elect?

Object. It is a Maxime in Phylosophy, that the end is more excellent than the meanes tending to the end: but the safety of man is the end: and the Angels are the meanes, therefore it may seeme that man is more excellent than the Angels.

Answ. The end considered as the end, is alwayes more excellent than the meanes tending to the end, but not absolutely, touching the essence of the meanes; for these things that are the meanes may be more excellent in themselves. Example: The incarnation of Christ is more excellent than the redemption of man in it selfe, and yet it is institute for another end; so the Sun, Moon, and starres were institute to give influence to the inferi∣our bodies, herbes, trees and plants, and yet they are more excellent in themselves; but consider them as meanes tending to that end, they are inferiour to them.

The Angels neither love the wicked, nor minister to them, nor preserve them. But here we must marke, when we say they minister not to them, this is to bee understood of their speciall and particular ministring, they attend them not, as they doe the elect; it is true, as God makes his Sunne to shine as well upon the unjust as the just, Mat. 5.45. so the Angels may be ministers sometimes of outward things even to the

wicked. Whosoever stept downe first into the poole of Siloam, Ioh. 5.8. was cured whether good or bad: and the Angels brought downe Manna in the wildernesse, Psal. 78.25. to the bad Israelites, as well as to the good: but they have not a particular care of the wicked as they have of the elect of God; they come not up and downe upon the Ladder, Christ, Ioh. 1.52. to minister to them as they doe to the elect.

CHAP. XIX. Of Adams life before the fall, whether it was contempla∣tive, or practicke?

Adam had beside the Image of God placed in him, two royall prerogatives above any man that ever was: the first was concerning his estate and condition of life, whether it was in action, or contemplation. The second concerning his mariage celebrated by God himselfe, in Paradise. Of the first prerogative is intrea∣ted here. [Prop.]

Mans life before the fall, was more contemplative than practicke.

As from the Sunne, first proceed bright beames, [Illust.] which lighting upon transparent bodies they cast a brightnesse or splendor by their reflex; and after their reflex, they cast shadowes. So from God that glorious Sunne, there proceeded first wisedome, which being re∣flexed upon the mind of Adam to cognosce and con∣template upon things; this contemplation, brought forth prudency, and at last arts, as the shadow of pru∣dency. This wisedome or contemplation was in cogno∣scibilibus, in things to be knowne; but prudency was in agibilibus, in things to be done; arts are in factibilibus, in things to be done by the hands.

Quest. * 1.177 It may bee asked which of these two lives is to be preferred before another: it might seeme that pru∣deney is to bee preferred before wisdome; for man is bound to love God above all, and to helpe his neigh∣bour; these we get not by contemplation but by action. Againe, it may seeme that the contemplative life is the best life, because in the active life there are many dangers and perils, but not so in the contempla∣tive.

Answ. To cleare this point, wee must marke these as∣sertions following.

First, when we compare these two wisedome and pru∣dency together, * 1.178 either we respect the necessity of them, or the excellency of them. If wee respect the necessity of them; then no doubt, prudency is most fit for oure∣state now.

If wee marke the excellency of them, then wee must use this distinction; one thing is said to be better than another, either absolutely, or determinate to this or that particular: as, to have foure feet is good for a horse, but not absolutely good, * 1.179 for it is not good for a man. So to be a Philosopher is determinately good for man, but not absolutely good; for it is not good for a horse. So wisedome and prudency conferred together, wise∣dome absolutely is better than prudency; but prudency in this case as we are now, is better for us.

Thirdly, * 1.180 if wee consider the end of mans life; then contemplation is better than action; but if wee consider the meanes tending to the end, then action is fitter for us, than contemplation. If wee consider the end, it is more excellent than the meanes; for all these practicall arts and operations which man doth, are ordained (as to their properend,) to the contemplation of the under∣standing: and all the contemplation of the understanding is ordained for the metaphysickes: and all the know∣ledge

which we have of the metaphysicks: (in so farre as it precedes the knowledge which we have of God:) is ordained for the knowledge of God, as the last end; Ioh. 17. This is life eternall to know thee onely, Matth. 5. Blessed are the pure in heart, for they shall see God: there∣fore the contemplative life, being the last end, must bee most perfect in it selfe; for it standeth in need of fewer helpes than the practicke life doth. [Prop.]

These two sorts of lives, are so necessary both for this life, and for the life to come, and are so straitly lincked, that we must labour to joyne them together.

The active life, without the contemplative life, [Illust.] is a most imperfect life, like the fruit pulled from the tree; so the contemplative life, without the active, is a most imper∣fect life; but joyne them both together, they make a perfect Argus, having his eyes looking up and downe.

These two sorts of lives are well compared to the two great lights in heaven, the Sun and Moone: first, as the Moone hath her light from the Sunne, so hath pruden∣cy her light from wisedome. Secondly, as the Sunne rules the day, and the Moone the night; so wisedome rules our heavenly life; and prudency our earthly life. Thirdly, as the moone is neerer to us than the Sunne; so is prudency in this estate neerer to us than wisedome.

Prudency and wisedome, [Consequence 1] the active and contemplative life, should be joyned together: therefore these onagri, or wilde asses, the Hermites; who give themselves one∣ly to contemplation and withdraw themselves from the society of men, never joyning action to their contempla∣tion; mistake altogether the end wherefore man was placed here.

When Elias was in the wildernesse, the Angel came to him and said; what dost thou here? So the Lord will say one day to these unprofitable members (that are in the

Church and Common-wealth) what do ye in the Wil∣dernesse; The Philosopher could say, that hee was ei∣ther a God or a beast that could live in the Wildernesse; this their contemplative life hath pride for the father, and idlenesse for the mother.

The contemplative life, is the most excellent life, there∣fore that life that drawes neerest to it, must be the best. There are three sorts of lifes, * 1.181 the active life, the effective life, and the voluptuary. The active life consists in ma∣naging 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 hus∣bandry, 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 contem∣plative 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, * 1.182 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, * 1.183 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 per∣fected in his being (every thing naturally desires the being and preservation of it selfe) for hee shall be per∣petually. Secondly, his desire shall be fulfilled in these things that are common to him and other living crea∣tures, which is delight; his delights and pleasure shall be spirituall altogether, and these farre exceed cor∣porall

delights; because men are contented to suffer many corporall torments for spirituall delights. Third∣ly, his desire shall be fulfilled in his reasonable desires; * 1.184 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 glo∣ry are in his house. Fourthly, his desire shall be fulfilled in his intellectuall knowledge, because then hee shall at∣taine to the full perfection of these things; that he de∣sires 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. * 1.185 The soules in glory desire no greater measure of joy, than to behold God, who is the end and ob∣ject of their blessed nesse. But they desire a greater per∣fection 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 varie∣ty 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 blessed∣nesse than to behold God; but respecting the longing they have for their bodies, they are not come to the ful∣nesse 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 hap∣pinesse, 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, * 1.186 and intensive, because in the conjunction with the body, the operation there∣fore 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 com∣parison 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 happi∣nesse, this is like the pole which directs the ship.

The fift condition is then, when as the soule is puri∣fied

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 contempla∣tion 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 & ambro∣siam; that is, the coachman loosing the horses, brings them to the manger, and gives them nectar and ambrosia to eate and drinke; for when the soule is taken up with this contemplation, beholding the chiefe Good, then the appetite is satisfied with milke and honey as the Scripture calls it. As nurses taking pleasure and delight to feed their babes, when they have stilled them, they lay them up to sleepe, and then they take delight to feed themselves: so, when the sensible faculty shall be satisfied, then shall our great delight be in contemplati∣on to behold the face of God and that eternall glory: whereupon is resolved that position laid downe in the beginning, that mans chiefe felicity in his life before the fall, was chiefly in contemplation, and so shall it be in glory: although action in love doe flow from it, as the fruit from the tree.

CHAP. XX. Of Adams conjunct life, or his marriage.

THe second royall prerogative bestowed upon A∣dam in Paradise, was, that he had his marriage im∣mediately celebrated by God.

God made the woman of the man. Hee made not paires of males and females in mankinde, as hee did of the rest of living creatures; but he made the one of the other, first to shew them the neere conjunction which is betwixt them; secondly, hee made the woman of the man, that he might be her heed, and the fountaine of all man-kinde, which chiefly belonged to his dignity: thirdly, she was made of him, that she might obey and honour him; Christ saith, Mark. 2.27. the Sabbath was made for man, and not man for the Sabbath; therefore as man was made Lord over the Sabbath, so hee was made Lord over the woman.

This subjection of the woman to the man, was shew∣ed by the veile which was put upon the womans head when she was married, Gen. 24.65. In the fift of Num∣bers when the husband accused the wife of adultery she was commanded to stand bareheaded before the Priest, as not being now under her husbands subjection, untill she was cleared of this blot.

Secondly, this subjection is notably set out in that heavenly order, 1 Cor. 11.3. God is Christs head, and Christ is the mans head, and the man is the womans head.

Thirdly, this subjection is likewise shewed by that dreame of Ioseph, Gen. 37. Where the father is compa∣red to the Sunne, the wife to the Moone, and the chil∣dren to the starres.

Fourthly, the Persians had this soveraignty over their wives, they had a proverbiall kind of speech which was, and they shall speake the language of their owne peo∣ple; that is, they shall live after the manner of their owne country, and have commandement over their wives, Esth. 1.20. vejit tenu jecar, they put her in the masculine gender, to signifie their ready obedience; for when the Hebrewes will commend a thing in women as well done, they put them in the masculine gender: and a∣gaine, when they will discommend men, they put them in the feminine gender; because now they have com∣mitted abomination with idols.

Since the fall, * 1.187 this heavenly order is mightily inver∣ted, when the woman claymes soveraignty over the man, and will not bee subject to him: as she seekes su∣periority over her husband; so if she could, she would pull Christ out of his place, and God the Father out of his.

This inverting of natures order, hath ever a curse joy∣ned with it, when such effect superiority. Plutarch hath a very good apologue for this: the members of the bo∣dy of the Serpent (saith hee) fell at variance among themselves; the taile complained that the head had alwayes the governement, and desired that it might rule the body; the simple head was con∣tent, but what became of it when the tayle tooke the guiding of the head and the rest of the body? it pulled the head and the body, through the brambles and briars, and had almost spoyled the whole body. So let us remember that apologue of the bramble, Iudg. 9. When it got the ruling of the trees of the field, what became of them, a fire came out from it and burnt them.

In some case the Lord hath granted as great power to the woman over the man, as he hath granted to the

man over the woman, as in the mutuall use of their bo∣dies: and in this case he is as well subject to his wife, as he is her Lord: but in other things the man hath thesu∣perioritie over the woman.

Quest. Seeing the woman hath as great right over the body of the man, as the man hath over her body, how is it that Rachel with her mandrakes perswaded her husband to lye with her? Gen. 30.15. It might seeme shee had not such a right to claime this of her hus∣band?

Answ. In this polygamie, there was some cause of exception, because a man had two wives at once, and that of Christ may be fitly applied here, One man can∣not serve two masters, Mat. 6.24.

God made the woman of the rib of Adam.

She was not made of the eye as the Hebrewes say, [Prop.] that she should not be wandring and unstable like Di∣nah, [Illust.] Gen. 34.1. Neither was she made of the eare, that she should not be auscultatrix a hearkener like Sarah, Gen. 18.10.14. he made her not of the foot, that shee should not be troden upon like the Serpent: But hee made her of the rib, that she might be his collaterall, to eate of his morsels, drinke of his cup, and sleepe in his bo∣some, 2 Samuel, 12.3.

Quest. When God tooke this rib out of Adams side, whether had Adam a rib moe than enough; or when it was taken out whether wanted he a rib? To say that he wanted a rib, would imply an imperfection; to say that he had a rib moe than enough, would imply super∣fluitie in Adam; which in the estate of innocencie can∣not be granted. * 1.188

Answ. Adam must not bee considered as other men, but as he who represented whole mankind; and there∣for he having a rib moe then other men have, who are but singular men, yet he had not a rib moe than enough.

The seed which is in the body of man, is no superfluitie in man, because it serveth for the continuation of his kinde; So this rib was no superfluous thing in Adam, although he had a rib more than the rest of mankinde. We count it now a superfluous thing, when a man hath moe fingers than ten, so to have moe ribs than twenty-foure.

Againe, if we say it was one of his ordinary ribs, it will not follow, that there was any defect, when this rib was taken out: for wee may safely hold, that God put in a new rib in place of it: for when Moses saith, that God shut up the flesh in place of it, it will not fol∣low that he closed it up onely with flesh, but also with a rib, as Adam himselfe afterward shewed, Gen. 2, 23. she is flesh of my flesh, and bone of my bones.

Quest. But how could so little a matter as a bone, be∣come the whole body of a woman, was this the exten∣ding or rarifying of the bone, as wee see yee rarified into water: or was it by adding new matter to the bone?

Thomas answers, * 1.189 that this could not be by rarification of the bone, for then the body of Evah should not have beene solid enough, but it was as he holds, by additi∣on of new matter. As the five loaves which fed so many thousands in the wildernesse. Mat. 14.17. was not by rarifying and extending them, but onely by adding to them.

Quest. Whethere was the matter which was added to the rib, first turned into a rib, and then made a woman, or was she immediately made a woman of this rib, and the matter added to the rib?

Answ. It seemeth more probable, that the womans body was made of this matter and the rib, without any new conversion of this matter into a rib; neither need wee to grant two conversions or changes. Therefore

the schoolemen say well, non sunt multiplicanda miracu∣la: it is not probable, that all this matter was changed into a rib, and then it grew up into a body.

Quest. Why is she then rather sayd to be made of the rib, then of the matter added to the rib?

Answ. Because principally and chiefly, God chose that rib, to make the woman of it, and then hee added the rest of the matter: although there was much more added to the fiue loaves (which fed the people in the wildernesse) than the substance of the five loaves; yet they are sayd to bee filled with the five loaves, because God tooke them first & chiefely for this mira∣cle, by adding the rest of the substance miraculously for feeding of the people.

But wee must marke here a difference, betwixt that which was added to the five loaves, and this which was added to the rib of the man; for in that which was mi∣raculously added to the loaves, there was not a third thing made up of them: but of this rib and the matter added to it, [Prop.] the woman was made.

God made them two, one flesh.

First, [Illust.] Adam is created one; secondly, two are made out of one; * 1.190 thirdly, two are made one againe, by consent and conjunction: these three are the workes of God: but when they are dissolved againe and made two by adultery, this is the worke of the di∣vell.

There are three things betwixt the man and the wife; [Illust. 2] first, * 1.191 vnien: secondly, communion: thirdly, communi∣cating.

By vnion they are made one flesh.

By communion, the man is not his owne, but his wives, the wife is not her owne, but her husbands.

Communicating, is of their goods: Plato willed that in his common-wealth, meum et tuum, should not

be heard betwixt the man and the wife: but all should be called the husbands: for as wine mixed with water, although there be much water, and little wine, yet it is called wine: So although the wife bring much sub∣stance to the house, and the husband but little; * 1.192 yet all should be called the husbands. So that which is the husbands, must not bee reserved for himselfe alone, but make it meo-tuum, common with the wife. The wife participates of his substance, she is bone of his bone and flesh of his flesh: so his name, he is ish and she is isha. So among the Romanes, it was a proverbe, When thou art called Cajus, I shall be called Caia: there∣fore shee should be partaker of his goods.

Quest. How is the man and the wife one?

Answ. They are not one, hypostatically: as Christ God and man: they are not one, mystically: as Christ and his Church are one: they are not one, physically; as the foure Elements make up the body: * 1.193 they are not one ar∣tificially, as the stones and Timber make up a house: but this unity or conjunction is partly naturall, partly morall, and partly divine: the naturall part is, that they two are made one flesh: the morall part is, that they should bee alike in manners and condition; and the divine part is the conformitie in religion.

Quest. How is it that the Apostle applyeth these words, (1 Corinth. 6.16. And they two shall bee one flesh,) to the Whore and the Harlot, which is spoken of ma∣riage here?

Answ. There are two things in marriage, * 1.194 the mate∣riall part, and the formall: the materiall part is the con∣junction of the bodies, the formall part is the con∣junction of the hearts, and the blessing of God upon them. The Whore and the Harlot are one flesh, mate∣rially, but not formally, and thus is the Apostle to be un∣derstood.

And they two shall be one flesh, Mat. 19.

This takes away digamie: * 1.195 There are two sorts of di∣gamy, direct and indirect. He is called digamus proper∣ly, who hath two wives at one time, for this is direct digamie. Indirect digamy againe, is, when one wife be∣ing put away unjustly, * 1.196 he marries another, and of this sort of digamie, the Apostle speakes, 1 Timothy 5.9. She must be the wife of one husband: by the Law of God, she might not divorce from her first husband; but it was permitted amongst the Iewes, & commanded amongst the Gentiles. She was but the wife of the second hus∣band jure humano, * 1.197 by humane law: but she was the wife of the first husband still, jure divino, by the Law of God, and shee might not marry another so long as hee lived: if she cast him off, and married another then she was the wife of two husbands.

The Church of Rome makes them Digamos, * 1.198 who mar∣ry one wife after another, although the first be dead or lawfully repudiate; and such they debarre to be Priests quia imperfecte repraesentant personam Christi, because they represent Christs person imperfectly; for they say, Christ in virginitie, married his Church a Virgin: therefore a Priest being once married, and marrying againe the second time, marries not in virginity, nei∣ther can he a type of Christ, and his Church. They hold moreover, that a man once being marryed, if his Wife dye, him they seclude not from the Priesthood: but if a man marry a woman that hath beene marryed before, him they seclude from the Priesthood. So if hee have marryed a divorced woman him they count digamos.

But all these grounds they have drawne from the ce∣remoniall Law: for the high Priest vnder the Law, might not marry a widow, a whore; nor a divorced woman: he might not marry a widow, because he got

not her first love: he might not marry a divorced woman, because hee got not her just love, Levit 21.7.14. Hee might not marry a whore, because hee got not her one∣ly love. So Christ will have of his Church, her first love, her just love, and onely loue: That which was typicall to the high Priest vnder the Law, is it lawfull for them to make a rule of it under the Gospell?

So from the ceremoniall Law they have ordained, that none who hath any blemish in his body may be a Priest; such they make irregular, and not capable of the Priesthood.

So they make defectus natalitium an irregularity, that no bastard can be a Priest, all borrowed from the cere∣moniall law.

And they two shall be one flesh, Mat. 19.

This condemnes polygamy as well as digamy, [Conseq. 2] for after marriage the man hath no more power over his body, but his wife, neither hath the wife power over her own body, but her husband: but it was never lawfull for the wife to have moe husbands at once: therefore it was never lawfull for the man to have more wives at once. A concubine among the Hebrewes is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dividere virum, because when hee is marryed to more, he is divided among them. Hence the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latine pellex which we call a concubine, or halfe wife.

To prove that Polygamie is unlawfull, wee will con∣firme it by two places of Scripture: * 1.199 the first is out of Levit. 18.18. Yee shall not take a woman to her sister: that is, yee shall not take moe at once. That this verse is meant of monogamie is proved by analogie with the 16. verse, where it is said, thou shalt not uncover the naked∣nesse of thy sister in Law. Againe, the text would be too farre strained if it were other wise interpreted, for the Scripture calls second wives in polygamie, vexers or

enviers as here: and the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Penninah is called the adversary of Anna, the other wife of Elka∣nah, 1 Sam. 1.6. So Adah and Zillah, the wives of La∣mech. Gen. 4.23. Thirdly, because digamie and poly∣gamy should no wayes be discharged in all the Scrip∣tures if not here except to the King, Deut. 17.16. which were contrary to the Scriptures: and this Christ ma∣keth manifest, Mat. 19.5. and Paul, 1 Cor. 6.16.

The Karram among the Iewes, called by the Greekes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (these followed the literall sense of the Scrip∣tures, and therefore were called Domini versuum:) they followed this interpretation. But the Pharisees (in Christs time) interpreted the words thus, Yee shall not take a wife and her sister, so long as she liveth: but after shee is dead ye may marry her sister, for (say they) as two brethren may marry one wife, Deuteronomie 25.5. so may one man marry two sisters, one successively af∣ter another.

But this was onely a pharisaicall glosse contrary to the command of God: for when the Lord comman∣ded one brother to raise up seed to another, that was onely to his eldest brother, and therefore that place of Deuteronomy, If brethren dwel together, and one of them want seed: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vnus is to be understood, Primus or pri∣mogenitus, for none of the brethren had this priviledge but the eldest brother, he was a type of Christ, that was the first borne among many brethren, Rom. 8.29. If seed had beene raised up to any of the rest of the brethren, it had bin incest, Lev. 18.

The second place to prove that polygamy is unlawfull, is out of Deuteronomie 17.17. The King shall not multi∣ply wives.

The Pharisees who gave way to the sinnes of the peo∣ple, interpreted the Law thus: The King shall not multi∣ply wives; that is, he shall not have too many wives; for

they say David had eight wives, and yet this was no polygamy in him; they adde further, that it was lawfull for the King to have eighteene wives, as witnesseth R. Salomon and Lyra. But they say Salomon trangressed this commandement, in multyplying wives.

In this same place of Deuteronomie, it is said: the King shall not multiply gold and silver. Now say they, as the King might exceed other men in riches: why then was it simply discharged him to have many wives?

To this wee answere, that when the Lord makes his covenant, it binds him equally, Who sits upon the Throne, and him who drawes the water, or hewes the wood, Deutero∣nomy 29.11. The King hath greater priviledges, in ho∣nours and dignities then other men have: but hee hath not greater power to sinne, for hee is forbid∣den to multiply gold and silver: and that is, to seeke for more than may serve for his dignity and place: but hee might never multiply wives more then others: for the Law stands immoveable, Gen. 2, And they two shall be one flesh.

Obiect. But the Lord said to David, I have given thy masters wives into thy bosome, 2 Sam. 12.8. Therefore a man might marry moe wives.

Answ. God gives things two manner of wayes. Some∣times he gives them by a genrall dispensation and gift: and by this gift a man hath not a right to the thing, unlesse hee get it confirmed by another right: and the things which God permits in this sense, * 1.200 may bee sayd to bee. his gifts. As hee gave Nebuchadnezzar power over the Nations: but by this gift Nebuchadnezzar had no right, for God onely permitted him to tyran∣nize over them. But when God confirmes this first gift to a man: then he gives it ex bene placito according to his good pleasure, as he gave Eva to Adam, at the be∣ginning.

God gave Sauls wives to David by the first gift, onely by permission: but he had never this gift confirmed, therefore no polygamie is lawfull.

Quest. But what shall wee thinke of this polygamie of the fathers?

Answ. * 1.201 Wee cannot hold it to bee adultery, taking a∣dultery properly: for if it had beene adultery in the proper signification: God who reproved David for his adultery so often, would not have suffered this sin un∣reproved: but our Divines make it a sinne lesse than a∣dultery, and more than fornication.

Yet taking adultery largely, it may be called adulte∣ry, Hosea. 9.16. They shall commit adultery and shall, not increase: this seemes to be spoken of the polygamists, and not of the adulterers: for it were no punishment for. the adulterer to want children: but the Polygamists did chuse many wives of set purpose, that they might multiply children. So that polygamy in the largest sense, may be called adultery. Incest is sometimes called for∣nication, 1 Corinth. 5. The lesse sinne is there put for the greater sinne: so when polygamie is called adultery in the Scriptures, the more sin is put for the lesse, yet it is not properly adultery, because God permitted it for the time, that his Church might increase.

Quest. But how came it that the Prophets did not re∣prove this sinne?

Answ. There is in a Countrey a fourfold sin: the first is called vitium personae, * 1.202 the sinne of the person, that they reprooved, which was the sin of a particular man.

Secondly, vitium gentis, the sinne of a whole nation that sin they reprooved: as the Prophets reproved the Iewes for their stiffeneckednesse and hypocrisie.

Thirdly, ther is vitium vocationis, the sin of a mans cal∣ling, as Rahab is called a Taverner by Ios. 2.1. But Iames calls her a Harlot, Iames 2.25. This sin they reproved.

Fourthly, there is vitium saeculi, when the sinne over∣spreds all, & is universally received as polygamy among the Iewes: and this ye shall find the prophets seldome to have reproved.

Quest. Whether had the Iewes any dispensation of God in this their polygamie?

Answ. Some hold that God gave them a dispensati∣on: and to prove this, first they say that some Lawes are stable, as the ordinances of the Church, * 1.203 which every man may not alter. Secondly, some lawes are im∣moveable, as the Lawes given by God himselfe in his second Table, cannot be dispensed with, but by God himselfe who gave them. Thirdly, some Lawes are in∣commutable, which cannot be changed by God himself, without a staine of his holinesse.

They say, that these lawes of the second table which God had made, flow not necessarily from him, as his justice and holinesse doe, but freely: for these he wills, or not wills, without any staine of his holinesse. As for example: God is to be loved, therefore a man may not mar¦ry his brothers wife, this doth not follow necessarily in the strictest signification: but the precepts of the first table cannot bee dispensed with by God, without a staine of his holinesse. As for example God is to be belo∣ved, therfore, he cannot dispence that one should hate him: sine intrinseca repugnantia.

They say, that God dispensed with the fathers in po∣lygamy, because God is aboue the Law, which is given betwixt creature and creature, which in that respect is immoveable, although God himselfe may change it. But hee is not aboue the eternall law: because hee is not above himselfe; therefore hee cannot dispence with that law which is repugnant to his eternity and glory; and these are the precepts of the first table. But seeing polygamy is in the second table, God might

dispence with it, without any staine of his holinesse.

Againe, when it is demanded of these men, what scripture they can bring for this dispensation: They an∣swer that God himselfe saith to Abraham, Gen. 21. Hearken vnto Sarah, in whatsoever she saith to thee: by this admonition, Abraham was mooved to cast out Ha∣gar and her sonne: although this might have seemed contrary to the law of nature, therefore the Text saith, this seemed hard to Abraham. So when God saith to A∣braham, Hearken vnto Sarah, in whatsoever shee saith to thee: and Sarah bade him take his owne hand-maide, Gen. 16.1. then Sarah was Gods mouth to him in that point also.

Answ. These words, Hearken unto Sarah in all that she saith; are not to bee vnderstood in whatsoever shee saith; but in all that shee saith concerning Hagar and her sonne, in that he was to hearken to her. Againe, Abraham tooke Hagar before he got this direction for to hearken to Sarah: so that this place can be no war∣rant for a dispensation to the Patriarchs in their poly∣gamy. it was onely a permission which God yeelded unto for the time, as hee granted them a bill of divorce for the hardnesse of their hearts! but God cannot dis∣pence with any of his lawes, neither in the first nor se∣cond Tables, they are so neere joyned together, that those which breake the one, doe breake the other al∣so.

Quest. Why did not God punish this sinne in the fa∣thers?

Answ. God doth three things concerning sin. First he pardons sinne: secondly, he punisheth sinne, thirdly, he passeth by sinne, * 1.204 Rom. 3.23. By the forgivenesse of sinnes, that passed by.

A sinne actually forgiven, and a sinne passed by, differ. A sinne is actually pardoned in the elect comming to

knowledge, when they have remorse for their sinne; and finde the benefit of the pardon of the sinne in par∣ticular. But God passeth by a sinne, when the sin∣ner in particular knoweth not this sinne to bee a sinne which hee commits; and yet the remission of this sinne is concluded within the remission of the rest of their sinnes. The fathers when they got a remission of the rest of their sinnes in the bloud of Christ, they got also the remission of the sinne of polygamie, which was their sinne of ignorance; and therefore they were to offer a sacrifice for the sinnes of igno∣rance, Levit. 4.15.17. and among the rest for this po∣lygamie.

Quest. How differed concubines then from other wives? First, they were not solemnly married as the other wives, neither was there any solemne contract betwixt them as betwixt the man and the wife; they had not dowrie; their sonnes did not inherit; yet when they were married, the Scripture cals them wives; Iudg. 19.1, 2, after that Absolon knew Davids concubines, 2 Samuel 16. David shut them up, and hee knew them no more, but he closed them up to the day of their death, and they lived in widowhood; whence Lyra gathereth well, that these concubines were wives.

Againe, to prove that polygamie is sinne, and unlaw∣full, it is confirmed by Christs words; when hee redu∣ced marriage to the first institution againe, Math. 19. Whosoever puts away his wife, and marrieth another, commits whoredome, much more he who keepes his wife, and takes another to her, commits whoredome. The Apostle, 1 Cor. 7. gives the like authority to the wife o∣ver the husband, as he giveth to the man over the wife: as it was never lawfull for the wife to have moe hus∣bands at once, therefore it was not lawfull for a man from the beginning, to have moe wives at once.

This neere conjunction betwixt man and the wife, [Prop.] is called cleaving to her. Gen. 2.

Christ when he expoundes these words, [Illust.] hee saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 agglutinatur uxori, hee is glewed to his wife: for as glew joynes two things together, and makes them one: so should love be a glewing of their hearts together: amor coniugalis debet esse reciprocus, the glew must take hold on both sides, * 1.205 or else the conjunction will not last long. There is a threefold conjunction; first, naturall: secondly, polytike, and thirdly, spirituall, the first is common to us with the beasts, the second with the heathen and the third proper onely to the Christian: this third must be the chiefe ingredient, this is that which they say, Nuptiae inchoantur in coelis, perfi∣ciuntur in terris, Marriages are begun in heaven, and perfected upon the earth: then thalamus erit pro tem∣plo, & thorus pro altari, that is, the wedding cham∣ber shall be for the Church, and the marriage bed for the Altar.

The woman was made a helper to the man.

This helpe stands in three things. [Prop.] First, in religion, 1 Pet. [Illust.] 3.7. Take heed that yee jarre not, least Satan hinder your prayers, * 1.206 he is speaking to the man & the wife here: such a helper was Priscilla to Aquilla, Acts 18, Iobs. wife was not a helper to him in his religion, who bade him curse God and dye: Iob 2. nor Michol to David, when she scorned him as hee was dancing before the Arke, 2 Samuel 6. she was a hinderance to him in his re∣ligion. So Salomons wives, when they drew him to Idolatry, 1 King. 11. were not helpers to him in his re∣ligion.

Paul notes three sorts of conjunction, * 1.207 1 Corinth. 6.16. the first is in the flesh onely, as betwixt a man and a whore, or a harlot: the second in the spirit onely, as betwixt Christ and his members; the third, in

the flesh and the spirit, when two faithfull are maried to∣gether: such will helpe one another in religion.

Secondly, she must helpe him in his labours, * 1.208 a wasting woman is compared to the ivie, it seemes to uphold the tree, and in the meane time suckes out the juyce of it. A foolish woman overthrowes her house Proverbes 14.1. but a vertuous woman is compared to a fruitfull Vine, Psalme 128.

Thirdly, now after the fall, * 1.209 shee must helpe in his griefes. Ezek. 24.16. she is called, the delight of his eyes, so Proverbes 5.19. shee is called his hinde or Roe: shee must not bee like a drop of raine, or as a smoake in the house, continually to molest and trouble it, Prov. 19.13.

She was made a helper like to himselfe? [Prop.]

The similitude betwixt the man and the wife, [Illust.] con∣sists in three things. First; they must be like in piety, * 1.210 for this, see before in the former proposition.

Secondly, they must be alike in degrees, there would not be too great inequalitie betwixt the persons who marry: but some make the inequalitie in their owne estimation, where theee is none at all.

That apologue in the 2 King 14.9. sheweth this well. The Thistle of Lebanon sent to the Cedar of Lebanon to make a mariage with it, but the beasts of the field treade downe the Thistle But there was not so great oddes betwixt the ten tribes and the two tribes as betwixt the base Thistle, and the tall Cedar of Leba∣non: this came onely from the high conceit which they had of themselves.

The Iewes have another apologue, very fit for this purpose. They say that the Moon upon a time sought to marry with the Sunne, the Sun said that the Moon could be no match to him; for he ruled the day and the yeare, hee nourished all things with his heate, hee

ruled the heart of man, the most excellent part of the body, and by his heate hee breedes the gold, the most excellent of the metals. But the Moone replied, that there was not so great oddes; for if the Sunne ruled the day, She ruled the night; if the Sunne ruled the yeare, she ruled the moneths: if hee nourished things with his heate, yet hee scorched and burned many of them: and if it were not for the moysture which they receive of her in the night, they would quickly perish; if he ruled the heart of man, she rules the braine of man; if he breed the gold, shee breedes the silver: therefore there is not so great oddes betwixt the Sunne and the Moone, but they may marry together.

Thirdly, * 1.211 the man and the woman must bee like in age. The mother of Dionysius the tyrant, being very old, desired her sonne to cause a young man to marry her: he answered; I can doe any thing, but I cannot inforce nature: Naomi said, Ruth 1. I am too old to mar∣ry againe.

Among the Spartanes, there was a set time for their marriage: and they had poenam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon these who had deferred their marriage too long: their punishment was, that they were never suffered to marry. Where these three respects before mentioned (to wit, religion, degrees, and age) are not observed in marriage; often∣times the conjunction of them, is like the coupling of Sampsons foxe-tayles, Iudg. 15. which had a fire-brand bound betwixt every of them; so these that are un∣equally yoaked, the firebrand of Gods wrath falls be∣twixt them sometimes.

Before the fall, [Prop.] it was not good for man to bee alone, Gen. 2.

It is good for man not to be alone, [Illust.] for the propaga∣tion of mankinde: but it is good for man to be alone, in respect of that, quod bonum utile vocamus, that is, when

hee hath the gift of God to abstaine, for the kingdome of God, Matth. 19. that hee may the more exercise himselfe in these holy duties of prayer, and other reli∣gious exercises.

Here we must marke, that there is a twofold good; * 1.212 to wit, the good of expediencie, and morall good. Morall good is opposite to sinne, but not expedient good. When Paul saith, it is not good to marry, his meaning is, that it is not expedient good at that time to marry, not that hee would make it a sinne; for he saith also, if he marry, he sinnes not.

In respect of circumstances, at that time it was better not to marry, this is onely bonum secundum quid, re∣spectively good in respect of the persecutions that were that time risen in the Church under the persecuting Emperours.

Virginity is not a vertue of it selfe, [Prop.] and no more ac∣ceptable before God, than marriage is. * 1.213

This is proved by two reasons: the first is, that all vertues by repentance may bee restored to man. [Reason 1] But virginity cannot be restored by repentance, therefore virginity is not a vertue.

All vertues in time and place are commanded, [Reason 2] but virginity is left free, and onely Paul gives his advise in it, 1 Cor. 7. Therefore it is not a vertue.

Gerson useth a third reason thus, [Reason 3] All vertues are con∣nexae, coupled together; and he who hath one of them is capable of them all; but married folkes who have o∣ther vertues, are not capable of irginity; therefore vir∣ginity is not a vertue.

But this reason holds not, * 1.214 because all vertues are cou∣pled together that are perfect vertues: but these that are imperfect vertues, are not alwayes coupled together. The perfect vertues are prudency, temperancy, fortitude and justice, he that hath one of these hath all the rest,

but a man may have one of the inferiour vertues, and not have the rest, as the Church of Ephesus had pati∣ence, and suffered many things for Christ, yet she fell from her first love, Revel. 2.

Object. But the Apostle saith, 1 Corinth. 7. The unmar∣ried pleaseth the Lord, therefore Virginitie is a vertue.

Answ. * 1.215 We please God two wayes; first, onely by his Sonne Christ as the cause; secondly, we please God in that calling, that God hath called us to; if wee have the gift of continency, then we please him in the unmar∣ried life; if we have not the gift, then we please him in marriage, 1 Tim. 2.15. Women shall be saved through hea∣ring of children; that is, they please God, when they are called to that estate, to live in wedlocke, and to bring up their children in his feare; then they testifie that they are in Christ; so that we please God as well in the one estate as in the other.

Quest. But seeing Virginity is not a vertue, what will yee make it then?

Answ. * 1.216 There is a twofold good; First, that which is good in it selfe; Secondly, that which is good for ano∣ther end; fasting is not a thing that is good in it selfe; for a man is not accepted before God that he fasts; it is but good for another end, that is, when he fasts that he may be the more religiously disposed. So virginitie is not a thing that is good in it selfe, but good for another end, that is, when a man lives a single life, having the gift of Chastitie, that hee may be the more fit to serve God.

Virginity is no more acceptable before God than marriage; therefore the Church of Rome preferring virginitie so farre above marriage, is strangely de∣luded: for they glossing that parable of the sower, Mat. 13. say that Virginitie bringeth out a hudred fold; Widowhood sixtie fold; and mariage, but thirty fold.

Againe they say, quod conjugium pertinet ad veniam; * 1.217 virginitas ad gloriam; & fornicatio ad poenam, that is, marriage hath need of pardon; virginity deserves glo∣rie, and fornication punishment.

Thirdly, they say, that there are three crownes; * 1.218 one for martyrs; a second for virgins; and the third for Doctors. To these (say they) there are three enemies opposite: the flesh, the world, and the Divell; the vir∣gines overcome the flesh; the martyres overcome the world; and the Doctors overcome the Divell, by tea∣ching the people, and drawing them out of his tyran∣ny; but they ordaine no crowne for the married estate; and thus they make the ordinances of God prescribed in his Word, and established by himselfe, to bee of none effect.

Soli Deo gloria.

FINIS.

Notes

• * 1.1

  Tria insunt animae po∣tentia, habitus, & pas∣siones.
• * 1.2

  Triplices motus in ani∣ma, primo primi motus, secundi primo-motus, secundi motus.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of the passions in the concupiscible appetite.
• * 1.4

  Passio amoris abono, & passio odij a malo.
• * 1.5

  Passio desiderii & abe∣minationis.
• * 1.6

  Passio gaudij & tristi∣tiae.
• * 1.7

  Of the passions in the irascible appetite.
• * 1.8

  Passio spei & audatiae.
• * 1.9

  Passio desperationis & timoris.
• * 1.10

  Passioirae.
• * 1.11

  Tristitia dividiturin misericordiam invidi∣am angustiam poeniten∣tiam, & zelum.
• * 1.12

  Timor est erubescentie verecundie, stuporis aut agoniae.
• * 1.13

  A collation betwixt the innocent Adam and second Adam and the Angels.
• * 1.14

  A collation betwixt the second and old Adam.
• * 1.15

  Inter Christi passiones nulla fuit contrarietas, instabilitas, aut impor∣tunitas.
• * 1.16

  A collation betwixt the old and renewed Adam.
• * 1.17

  Theologia, & moralis Philosophia differunt.
• * 1.18

  Virtus media, in extre∣mo aut in medio.
• * 1.19

  Est nomen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.20

  Duplex medium, arith∣meticum seu medium rei, et geometricum scu medium personae.
• * 1.21

  Differunt virtutes mo∣rales et theologicae.
• * 1.22

  Duplex medium, 1 for∣male vel quantitatis ab∣solutae. 2. materiale vel proportionis.
• * 1.23

  Complacētia Dei duplex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.24

  Opera gentilium sine fi∣de, pecca sunt,
• * 1.25

  Opera gentilium respe∣ctu finis sunt peccata.
• * 1.26

  Christus quatuor modis moderatur passiones, 1. subjugando.
• * 1.27

  Duplex cingendi mo∣dus: 1. sursum versus ad mammillas, 2. deor∣sum versus ad lumbos & renes.
• * 1.28

  Reconciliando.
• * 1.29

  Rectificando.
• * 1.30

  Immobiliter perma∣nendo.
• * 1.31

  Amor est voluntarius quidam affectus, quám coniunctissimè re quae bona judicatur, fruendi.
• * 1.32

  Triplex amor, emanans, imperdius, & elicitus.
• * 1.33

  Triplex 〈◊〉〈◊〉, quaerens vtile, lascivus, & pur••••.
• * 1.34

  Amor propter se, & propter aliud.
• * 1.35

  2.2. q. 24. art. 3.
• * 1.36

  Super Iob. serm. 3.
• * 1.37

  A collation betwixt the innocent, and old Adam.
• * 1.38

  Duplex amor, 1. judicis particulari, 2 judicio universali.
• * 1.39

  Duplex amor, a posteri∣ori, et a priori.
• * 1.40

  Lib. 1, de doct. Christ. cap. 5. Gradus amoris sunt, 1. amare supra nos 2 quod nos sumus 3. juxta nos. 4. infra nos.
• * 1.41

  Duplex praemium ange∣lorum; primum, & se∣cundum.
• * 1.42

  Nihil amandum supra, juxta, contra, aut aequa∣le Deo.
• * 1.43

  A collation betwixt the innocent, and old Adam.
• * 1.44

  Duplex amor, intensi∣vus, & appretiativus.
• * 1.45

  A collation betwixt the innocent, and re∣newed Adam.
• * 1.46

  A collation betwixt the renned and glori∣fied Adam.
• * 1.47

  Forma realis & imagi∣naria.
• * 1.48

  Cap. 23. Num. 19.
• * 1.49

  Thom. 2.2. quaest. 66. art. 3.
• * 1.50

  Ad quatuor in serviunt temporaria, propter ne∣cessitatem, propter suf∣ficientiam, propter uti∣litatem, & propter su∣perfluitatem.
• * 1.51

  Amor est tum in affectu, tum in effectu.
• * 1.52

  Amor objectivu•• & appretiarivus.
• * 1.53

  Duplex ratio amoris, objecti, & originis.
• * 1.54

  Arist. lib. 8. Ethic.
• * 1.55

  Arist. lib. Ethic.
• * 1.56

  How a man is to pre∣ferre himselfe to his neighbour in tempo∣rall things.
• * 1.57

  Triplex necessitas, gra∣vis, non gravis, et ex∣trema.
• * 1.58

  How we are to pre∣ferre our neighbour to our selues in spirituall things.
• * 1.59

  Aliquid amatur obje∣ctivè, et appretiativè.
• * 1.60

  A collation betwixt the innocent, first, and old Adam.
• * 1.61

  A Collation betwixt the old and renewed Adam.
• * 1.62

  Objectum amoris vel est formale, vel materiale.
• * 1.63

  Vno habitu charitat is diligimus, deum & proximum licet actu distinguantur.
• * 1.64

  Odiumest quo volunt as resilit ab objecto discon∣venienti, vel ut discon∣venienti.

  A collation betwixt the innocent, and old Adam.
• * 1.65

  Diabolus tria amisit in lapsu, delectationem in pulchritudine Dei: a do∣rationem majestat is: & imitatiouem exemplar is bonitatis.
• * 1.66

  Arist. ethic. 8. c. 6.
• * 1.67

  Duplex oppositio, con∣trarietatis & contra∣dictionis.
• * 1.68

  Quae opponuntur pri∣vativè vel contradicto∣riè magis opponuntur quàm quae contrariè; sci∣re & ignorare contra∣dictoriè opponuntur a∣mare & odisse contra∣riè.
• * 1.69

  A collation betwixt the second and renued Adam.
• * 1.70

  Duplex perfectio, gra∣duum & partium.
• * 1.71

  Duplexodium, secun∣dùm intensionem et ex∣tensionem.
• * 1.72

  A collation betwixt the renued and old Adam.
• * 1.73

  A collation betwixt the second and old A∣dam.
• * 1.74

  Duplex odium, abomi nationis, & inimicitiae.
• * 1.75

  Differunt, odium, ira, & in vidia.
• * 1.76

  Iraest circa, indiv idua, odium circa speciem.
• * 1.77

  Desiderium est volun∣tarius affectus, ut res quae bona existimatur & deest, vel existat, vel possideatur.
• * 1.78

  Differt desiderium, ab amore & delectatione.
• * 1.79

  Duplex desiderium; spi∣ritualis. & naturalis boni.
• * 1.80

  A collation betwixt the second and renu∣ed Adam.
• * 1.81

  Triplex est desiderium, naturale, rationale, & spirituale.
• * 1.82

  Voluntas rationis du∣plex est; rationis ut ra∣tioest, & rationis ut natura est.
• * 1.83

  In Christo tres fuerunt voluntates, diviina, ra∣tionalis, & naturalis. Voluntates non fuerunt contrariae, licèt volita fue runt contraria.
• * 1.84

  Duplex est velle, for∣male, & materiale.
• * 1.85

  Nulla erat contrarìet as inter voluntates Chri∣sti, sed inter voluntat es & mortem.
• * 1.86

  Duplex voluntas, ab∣soluta & conditionalis.
• * 1.87

  A collation betwixt the second, renned and old Adam.
• * 1.88

  Volunt as indiger, expli∣catione, & subjections.
• * 1.89

  Acollation betwixt the renowed and old Adam.
• * 1.90

  Duplex infinitas, actu∣alis, & persuccessio∣nem.
• * 1.91

  Leo Hebraeus.
• * 1.92

  Aliquidest in centro. 1. per se et immobiliter, 2. immobiliter, sed non per se, 3. mobiliter est in centro, 4 quod nullo modo est in centro.
• * 1.93

  A collation betwixt the second, innocent glorified, and old A∣dam.
• * 1.94

  A collation betwixt the second and old Adam.
• * 1.95

  Triplex delectatio, pu∣ra, non pura, impura.
• * 1.96

  Piccolh: de summo bono.
• * 1.97

  Lessius, de summo bono.
• * 1.98

  Duplex delectatio, sen∣sualis & spiritualis.
• * 1.99

  Duae conditiones ad summum bonum requi∣runtur, 1 ut non fit propter aliud, 2. ut habe∣at sufficientiam in se.
• * 1.100

  A collation betwixt the innocent, renewed and old Adam.
• * 1.101

  Duplex ordo inter ope∣rationes & delectati∣ones brutorum, 1. re∣spectu Dei, 2. respectu sensitivi appetitus,
• * 1.102

  Duplex intentio suit Dei in creatione, pri∣maria & secundaria.
• * 1.103

  delectationes, intellectu∣ales & sensuales; quum∣que modis differunt.
• * 1.104

  A collation betwixt the innocent, second glorified, and old Adam.
• * 1.105

  Lib 7, Oap. 7.
• * 1.106

  Lib. 5. decivit. Dei 3. cap. 20.
• * 1.107

  Apud Apulcium.
• * 1.108

  Bodini theatrum natur.
• * 1.109

  A Collation betwixt the innocent, and se∣cond Adam.
• * 1.110

  Duplex tristitia in Christo; passionis, & compassionis,
• * 1.111

  Christus compatitur no∣bis, ratione charitatis & ratione justitiae.
• * 1.112

  Duplex tristitia; abso∣luto, & respectu quo∣dam.
• * 1.113

  A Collation betwixt the second and re∣newed Adam.
• * 1.114

  Tristitia exsurgit prae∣ter, contra, vel secun∣dum rationis imperium.
• * 1.115

  Duplex facult as ani∣mae, superior, & infe∣rior.
• * 1.116

  Facultates superiores, sumuntur vel stricte, vel large.
• * 1.117

  A collation betwixt the renued and old Adam.
• * 1.118

  Duplex objectum tristi∣tiae, verum, & falsum.
• * 1.119

  Verum objectum tristi∣tiae, vel est in defectu, vel excessu.
• * 1.120

  A Collation betwixt the innocent and glo∣rified Adam.
• * 1.121

  Secunda secundae, q. 13 art. 3.
• * 1.122

  Polanus in syntagmate.
• * 1.123

  Dulpex objectum glori∣ficatorum, absolutum & secundarim.
• * 1.124

  Desperatio non est poena sed adjunctum peccati.
• * 1.125

  Comment super Math. cap.
• * 1.126

  Differentia inter odium & desperationem.
• * 1.127

  Differentia inter prae∣sumptionem, & despe∣rationem,
• * 1.128

  Timor vel est naturalis, humanus, mundanus, servilis, initialis vel filialis.
• * 1.129

  Duplex malum paena & culpa.
• * 1.130

  A collation betwixt the innocent, second, old and renued Adam.
• * 1.131

  A collation betwixt the glorified, renued and old Adam. Duplex timor filialis, evitare malum, & fa∣cere bonum.
• * 1.132

  Timor vel mali est, ima∣ginarius, momentaneus, contingens, vel indeter∣minatus.
• * 1.133

  Triplex vira in homine physica politica, & theologica.
• * 1.134

  A collation betwixt the innocent, and se∣cond renewed, old Adam. Distinct. 13. q. ult
• * 1.135

  A collation betwixt the old renewed and and second Adam.
• * 1.136

  A collation betwixt the second, and re∣newed Adam. Duplex ira, zeli & re∣sipiscentiae.
• * 1.137

  Betwixt the renewed and old Adam.
• * 1.138

  Quadruplex retributio, perversitatis, fragilita∣tis, aequitatis, & per∣fectionis.
• * 1.139

  Quatuor moderantur iram, longanimitas, mansuetudo, facilitas ad ignoscendum, & clementia.
• * 1.140

  Tria consequuntur in∣juriam, ira in affe∣ctione, ira in vultu, & reparatio per leges.
• * 1.141

  Tres gradus irae, 1. ira∣celata, 2. raca. 3. irrisio.
• * 1.142

  Triagenera injustae irae. 1. Fel. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 3. Fu∣ror.
• * 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est loni∣ta•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who is sudden in anger. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who is bit∣ter in his arger.
• * 1.144

  Aristl. pol. 1. o. 5.
• * 1.145

  Gen, 9. ad liter. cap. 4
• * 1.146

  A collation betwixt the innocent and old Adam.
• * 1.147

  Lib. 8. cap. 8,
• * 1.148

  A collation betwixt the second, renewed, and old Adam.
• * 1.149

  Homo tripliciter confi∣deratur, 1. respectu dei, 2, respectu brutorum, 3. respectu aliorum bomi∣num.
• * 1.150

  Quintuplexservus, 1. naturae, 2, affectionum, 3, fortunae 4. belli, 5, ex compacto.
• * 1.151

  Dominium dei in cred∣turis, est absolutum, immediatum, et liberū: dominium hominis est conditionatum & libe∣rum.
• * 1.152

  Du plexusum creatura∣rum, nudus usus, et usu∣fructuarius.
• * 1.153

  Duplex potestas, uten∣diet fruendi. Distinguunturhaec, dare usum et dare in usum.
• * 1.154

  Ʋsus rei multiplex: 1. nudus et illicitus, 2. ali∣citus etutilis, 3. licitus sed non utilis, 4, usus utilis et propriet as sub∣ordinata, 5. dominium directum et altum.
• * 1.155

  A collation betwixt the innocent and se∣cond Adam.
• * 1.156

  Duplex potestas, autho∣ritativa, & subautho∣ritativa.

  Duplex jus ad rem, & in re.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Duplex ius: in communi, & in proprio.
• * 1.157

  Duplex usus, iuris, & facti.
• * 1.158

  Duplex jus, charitatis, & proprietatis.
• * 1.159

  Of the right that Christ as man had to the creatures.
• * 1.160

  Duplex jus gratitudi∣nis, & juris.
• * 1.161

  Duplex abnegatio rerū, in affectu, & in effectu.
• * 1.162

  Duplex paupert as: ma∣terialis, & formalis.
• * 1.163

  Prior ut scholastict lo∣quuntur, facta est ad rem, posterior ad homi∣nem, non simplex.
• * 1.164

  A collation betwixt the innocent and old Adam.
• * 1.165

  Theodoret. lib. 5. cap, 21.
• * 1.166

  Duplex conditio imagi∣nis Dei, naturae, & Iustitiae.
• * 1.167

  Bellarm. lib. 7. cap, 28.
• * 1.168

  Triplex dissimilitudo compparation is.
• * 1.169

  That there was no concupiscence in man before the fall.
• * 1.170

  Of mans originall ju∣stice, according to the Church of Rome.
• * 1.171

  Duplex homo, nudus & spoliatus.
• * 1.172

  Perer. lib. 5. in Gen. disput. de excellent. pag. 118.
• * 1.173

  Of mans originall ju∣stice, according to the reformed Church.
• * 1.174

  A collation betwixt the innocent, renew∣ed, and old Adam.
• * 1.175

  De grat. prim. hom. cap. 5.
• * 1.176

  A collation betwixt the innocent, second, renewed, and old Adam.
• * 1.177

  Vita activa est prior in via generation is, sed vita contemplativa est prior in via directionis.
• * 1.178

  Duplex bonitas; neces∣sitatis, & excellentiae.
• * 1.179

  Duplex bonitas; abso∣luta & determinata.
• * 1.180

  Duplex cousideratio vi∣tae humanae, respectu mediorum, & fin is.
• * 1.181

  Triplex vita, activa, effectiva, & voluptua∣ria.
• * 1.182

  A collation betwixt the innocent, old, and glorified Adam.
• * 1.183

  Actiones internae qua∣rum finis contemplaetio, manebunt in vita futu∣ra, ut dilectio, amor: at actioues exttrnae qua∣rum finis est actio, non manebunt, quales sunt vir tutes morales quae diriguntur ad finem, (scilicet contemplatio∣rem) at non versantur circa finem, quia hoo proprium est contempla∣rionis.
• * 1.184

  Quadruplex defideri∣um; commune, animale, rationale, & intelle∣ctuale.
• * 1.185

  Duplex desiderium; ex parte appetibilis, & ex parte appetentis.
• * 1.186

  Duplex gaudium; ex∣tensivum, & intensi∣vum. Picalhom. lib. 10. E∣tbic. Sexcordiriones vi∣tae bumanae, metaphora sumpta a carcere, a mon∣stro, a mundo, a navi, a curru, & ab••ave.
• * 1.187

  A collation betwixt the innocent, and old Adam.
• * 1.188

  Nonut individuum sed ut species.
• * 1.189

  Secunda secundae an. 3.
• * 1.190

  Adam prlmò factus est unus, deinde duo; tertiò vnus, quarto duò.
• * 1.191

  Trialigamenta inter maritum & vxorem, unio, communio, & com∣municatio.
• * 1.192

  Meum et tuum, meam mihi, tuum tibi, meo∣tuum, tuo-meum.
• * 1.193

  Vnitas vel bypostatica, physica, artificialis, seu naturalis, et divina.
• * 1.194

  Duae sunt partes matri∣monij: materialis, & formalis.
• * 1.195

  That digamie is un∣lawfull.
• * 1.196

  Duplex digamia, di∣recta, & indirecta.
• * 1.197

  Duplex jus; divinum, & humanum.
• * 1.198

  What the Church of Rome holds concer∣ning Digamy.
• * 1.199

  That Polygamy is un∣lawfull.
• * 1.200

  Dona a Deo dupliciter dantur. 1. generaliter, & permissivè. 2. exbe∣ne placito.
• * 1.201

  Adulterium propriè et largè sumptum.
• * 1.202

  Quadruplex vitium; personae, gentis; vocatio∣nis, & saeculi.
• * 1.203

  Lex sancta, vel est slabi∣lis, immobilis, velincom∣mutobilis,
• * 1.204

  Triafacit Deus peccato∣ribus, remittit peccatum, punit peccatum, & prae∣terit peccatum.
• * 1.205

  Triplex est conjunctio, naturalis, politica, & spiritualis,
• * 1.206

  Tria adiumenta confert vxor viro suo. 1. in re∣ligiòne.
• * 1.207

  Triplex conjunctio; car∣nalis, spiritualis, & spi∣ritus, & carnis.
• * 1.208

  2. in laboribus.
• * 1.209

  3. in doloribus.
• * 1.210

  Triplex similitudo vxo∣riad virum.

  • 1 in pietate.
  • 2 gradibus dignitatis.
• * 1.211

  3. In aetate.
• * 1.212

  Duplex bonum; expe∣dientiae, & morale.
• * 1.213

  That Virginity is not a vertue, and therefore not to be vowed.
• * 1.214

  Virtutes; vel sunt per∣fectae, vel imperfectae.
• * 1.215

  Dupliciter placemus Deo; in Christo, & in officio: seu causali∣ter & consequenter.
• * 1.216

  Duplex bonum, per se, & ad aliquid.
• * 1.217

  Sanct. Mart-apud Sul∣pitium, lib. 3.
• * 1.218

  Pontificij tres coronas statuunt, martyrum, virginum, & docto∣rum: cui tres oponun∣tur inimici, caro, mun∣dus, Diabolus.