-F-
■
■
■
i.r
£
<s
J
$£s*V^51
^Itf^.^¥^[
&b% #\&7
Trrrp 1 i 1
PORTRAITVRE
OF THE IMAGE OF
GOD IN MAN.
^Creation. In his three eftates,of &Reftauration.
^Glorification.
Digeftedinto two pans.
Thcfirfl: containing>thc linage of G o d both in the Bo-
dy aadSouleef Man.and Immortality of both -.withadefcripti
ol of the feveraii members of the Body : and the two principal^
\ cultiesof thciouie, theVndcrftandingandthe Will 5 in
which confifteth his knowledge, and liberty
of his will.
Theftcond containing, the paflions of man in the con- cupifeble and irafcible part of the foule : his dominion ©rcr the <reacures ; alfo a defcription of his adive and contemplative life ; with his conjunct or married eftate.
Wberefeto is annexed an explication of fundry naturall and morafi 1 ObfcrvationSjfor the clearing of diverfe Scriptures.
All fet dovne by way of coIlation,and cleered by fundry diftinftions, both out of theSchoolcmen,and moderne Writers.
Thefeccnd Edit ten \ctrrecled and enlarged.
By Uhn w^mfe, oxLatbocker in «fr*f/W,Preach?r of Chrifts Gofpell
LONDON^ Printed bjlr.c.fcr Itbn Bellamie, and are to be fold at his {hop atthc figne of the three Golden Lyns in Corntbiti, nterc the R*)*1l Exchange. \ 6$ l*\
— ' . '■ ' —I U I
TO
THE RIGHT WOR,
THY, Sr.D a vid Fovvles
Knight and Baronet, one of his maiefties Councell eftabliflied in thcNrnk.
Here were two pillars before Salomons Tem- ple, ( right worthy Sir) fackin, that i$y God ipill eftablijh.y and Bobaz^ that is, ftrength. Thefe two pillars were fet up, to uphold the portch of the Temple. So there are two pillars, which uphold the Church, and this world, %eligiony and Juftice: true l\eligion upholds the Church, and Jufticethe Common-wealth.
Of thefe two, religion (lands upon the right
hand to uphold, (as Iacbin did . ) and Juftice
upon the left hand (as Sordid, ) Religion
A 2 hath
i Ring.7,21;
z Cfaron,jtJ7;
The Epi/lU Dedicatory.
hath the firft place, and therefore thelewes lay well, that it is for jerufalems caufe the world ftands ; that is, the Chunk All the tents were pitched about the Tabernacle- to teach us, that the world is but an Inne for the Church to lodge in for a while; and if the Saints were once gathered out of the world, the foure corners of the earth would foone clap together,**?^ the heavens Jkouldgoe alcay with a noyje. *
The pillar which upholds the world upon the left hand is Jujlice ; it upholds the earth 7 and the Ifyngs throne, it is laid Habak* 1.4. Jamde- fluitLex 5 the Law failes ; This is afpeech bor- rowed from the pulfe ofa man $ for as we dif- cerne the eftate of a man by his pulfe ; if it ftirrenot it all, then we know he is dead; if it ftirre violently, then we take him to be in a Fever $ if it keepe an equall ftroake, then wee know he is found and whole. The pulfe of the Common* wealth is Juftice.\£lufticebc vio* lent and turned into wormewood, then the Common-wealth is in a bad eftate • if it ftirre not at all, then the Commonwealth is dead, and if it have an equall ftroke, then it is found and whole.
Now Sir, thefe two pillars, Tfyligion and iu*
(lice,
The Epijile Dedicatory.
Jlice, have bceneyour maine ftudy how to up* hold them in your place, and that thefe two, might hjf tone another, as the Tfalmijl fpeakes. JEorpiety,yom care hath beene ftill, that thefe Foxes which Jpoyle the Vines, fliould be catcht, (that is, thefe Locufts and Seminaryes, which come out of the bettomlejfe pit 5 zndgoe about fecretly to deyoure Widowes honfes, and fob vert thefe ten- der yong Vines, and weakeones, under deco- lour of long prayers,) your whole labour is to difcoverthem; and that thefe parts where ye live may be receptacles for the truth. Second* ly Sir/what your care is for Iuftice^that flie may flourifti, all the Country aboutyou can wit- neiTe, from thehighefl: to the lo weft, lethro faid to Mofesm Why fit yee all the day long, from morning tiU night, judging the people? Yourcarc(I may fay truely Sir) from morning till night, is to judge the people, and to give upright ju* ftice to his Majefties fubj|e£ts.
There are foure Iudges moft remarkeable in the Scripture, Mofes for hismildeneffe^ 6^^- /cTMowforhis wifedome, Job for h\s pity, and Samuel for his equity ; with the mildeneiTeof Mofes ye can moderate in difcretion your cen- fures^ and with Salomon, wifely Iudge what belongeth to every one ; ye are, as lob fpeakes, , A I The
POUlMo*
Can*. 2.1 ?•
2Tim.j.$!
ExcKj,i8,i<f^
Namb.it.J.
I King.4.,294
Iob.29.
The Epifile Dedicatory.
The bksjlng ofbim that is ready to perifh . jee are ai ey to tbt Hind) and afoot to the lame . yeefee none petifh far want ofchatbin*, nor the poore without a coyerlngi fithatthe loyntsofth&fethat are farmed byyou}l?lejfeyoui and yet in all this ye may (ay With Samuel, Whofe, Oxe have J taken I or Tfrbofe dffe have I taken ? o* tohom haVe I defrauded? 'phpm ha^ve I opprejfed ? or of ^ohom have I received any bribe toblinde mine eyes therewith ? Co that the people where you dwell, may bleflfe Go d who hath feated you amongft them for their good. Theft my travels therefore Sir I offer to your Patrocinie, as to one moft Worthy, and who hath greateit intereft: in them , if there were any thing in them anfwerableto yourgoodnefle; for ftill(Sir) yehavebeene my grcateftincourager, to fet me forward in my ftudies, Yee have Iudgement to diicerne, what is laid to the purpofehere, and what feemestobefaid amiffe, toconftrue it to the beft fenfc $ and to defend it againft the eriticke cenfures of fome not fo well aflfe6ted.Now for all your care both for Religion and Iufticey the God of Mercy meeteyoa againe. Jonadabfor his obedience to his Father l^echab, had a pro- mife made to him, that bee (Jnuld not Tfranta man to Jiand before the Lord for enjer. So Sir, for your
obedi-
The Bpiftk Dedicatory.
obedience and care,that yee have to doe fcrvicc to your King and Country, I pray God that ye wantnotamantoftand before the Lord, to fucceede you, and to continue your family to allpofterity. Thus craving Gods bleflmgto bealwaies uponyou,and your moft Religi- ous and Noble Lady and children, I bid you all farewell
XOHN WeEMSB,
Treacher of the Gofyell.
An Advertifcmenc to the
Reader for the right uflng of School-Divinitic.
T u a queftion that hath btenemuch ex Agitated in the Sehoolsy how farre Philofophy fhouldhave place in the Church of god and in Divinity. Some have gone fo farre upon the one extremitie, that they have advanced her in the Church , above Divinity it felfe y and thej^ have framed the whole pi at for me of their religion as Philofophy hath taught them\ others againt bending the Jprigthe othtr way, would altogether have Philofophy bauifiedoutofthe Church* But we are here to fol- low twiddle courfe, neyther to feclude her out of the Churchy neyther to fuffer her to advance her felfe above Divinity ; fhetis but the handmaid t* her miftrejfe Divinitie : therefore [he mujt not take upon her to rule in the houfe, and to over -rule her mi- ftrejfe3as Hagar »<>uld have ufurped above Sara : iflee have any charge jtmujt be •verthefeypho are under her ; fie muft then fubmit her felfe 04 a dutifull handmaid? $> her mifirefe,
There isin a man fcnfe, imagination, reafon and faith : fenfe c$rrelts imagination; as when the ^Difciples faw Chrifithey thought he hadbeenea fpirit : but Chrtfb correHs this wrong imagination by fenfe, faying, touch me/or a fpii it hath not flefh and bones. When fenfe i* deceived, reafen corretls tt ; when 1 (a ) one
|
■^jA |
gsr |
||||||
|
Qfcf^" |
|||||||
|
lL\lr^ |
|||||||
|
m |
jj*lpjj |
Sfej |
|||||
|
^%^2 |
|||||||
|
v\ |
u§ |
":••' -VS' |
|||||
|
w |
Wi |
w |
|||||
i.2-i\
The Epiftle to the Reader.
one puts a ftaffe in the water, to his fight the flaffe feems to be broken ; but jet reafon cor re fis bis fight, and teachethhim that the water cannot break? the ftaffe ; fo when a man is in afeaver, fweet things feeme bitter to his tafte,yet this reafon teacheth him that the fault u in his tafte, and that the things are fweet in them- felve /.
When reafon erres, flee cannot cure herfelfe, but her mifiris Divinity muft come in and teach her. SMa>when [he -was old the Lord fromifed that [he flould have a child, flee did laugh atit^ her reafon thought it impcffible, that awoman firickentnyeares flould have a child : but her miftreffe faith correfted it, andfle beleeved bj faith, that which her reafon could not take up. Thi- lofofh) is hut a hand-maid to ^Divinity, therefore flee mnft be i[s.[xiv*eu.and not ^T/Sct-ma), that is. flee mufl hold herfclfe within her o wne bounds and not tranfeend them* Necodemus reafoning again ft regeneration failed in this point when he reafonedthus ; He that is borne againe mufl enter into his mothers wombe againe. But no man can enter into bis mothers wombe againe : This prin- ciple is wrong apply ed by him in Divinity, for we are borne againe as Chrift teacheth ^ John 5, by the water and the Spirit, and not by entringinto our mothers wombe againe. This vaine exceffe of reafon and fleflly wifedome, is that which the jipofile con- demnes,2Cor.io.fo 1 Cor.}.*9*
Againe ,when by naturall reafon & Philofophy, we take up a thing ; and by faith we b el e eve the f elf e fame thing, if reafon claime the fir ft place here yt hen (he is not a datifuH hand-maid.
There are fome things in Divinitie which are mixtly divine; there are other things meerely divine : thefe things which are mixtly divine, in fuch reafon may ferve but onely in thefecond., place ; primocreduntnr,&poftca intdliguntur : as a man be - leeves the immortalitie ofthefoule : then he begins to take up the fame by reafon ; muft reafon here advance her felfe as farre as faith ? »r muft reafon come here before faith? God forbid : for that which I beleeve, Ibeleeve if, ex authoritatedicentis/^arf 1 upon the truth of him th^at faith it, and all the evidence which get by reafon is nothing to this certitude : ifrttfonflould gee before like An ufler to make way to fait h , we flout d never beleeve. The Schoolemen fay w//,Rationes prarcedentes minuunt fidem, ftd rationesfubfequentesaugent fidem ; Reafons going before faith weaken faith, but reafons comming after faith ftrengthenit :
r eafon
ThcEpiftle to the Reader.
reafon makes not the matter more fure, ex parte veritatis di&antis, fed ex parte intclle&us alfentientis : in refpetl of God thefpeaker, but in refpetl of the weaknejfe of our under ft anding, for by this accede of further knowledge it is more confirmed. A I gardner when he is about to plant a tree ^ firfi he digs the earth and makes an empty roome in the bofome thereof for the planting of the tree : then after he takes the fams earth (which if it had not beene digged up Jk ad flayed the planting of the tree) and cafls it about the root of the tree againefor thefafining of it : he takes alfo the ft ones which he had digged up with the earthy and kills the mole which would have beene hurt full to the tree -'fo9firfi the Lord empties ourfoules of all natural! reafon ; and this heavenly gar diner makes a roome y wherein he plants this fupernaturai grace 0/rakh by his owne hand; but when he hath planted this heavenly plant faith in thefoule, reafon will ferve for two ufes • firfi for the confirmation and efiablijhing of our faith new planted: another for killing of all contrary herefies befides which might hurt our faith: But in things which are meerely divine, &. quae cadunt direde fub fide, and fall dir eft ly under faith, as the my fiery of the Trinity and the incarnation ;whatcan reafon or Philofophy doe here • but admire. hefe hid my fieries which Jhee can never reach unto f if reafon the hand-maid have alwayes her eyes to- wards her mifiris, then we may make good ufe of her in the Church.
The Vine- tree ofitfelfe bringeth forth the mofi comfortable grape for our nourifhment, and chearing of our hearts; but yet if wefet a Mandrake by it, and then drinkc of that winey that wine will make us fieepe the better* The knowledge of DivinU ty is the onely comfortable knowledge, but yet Pbilofophy a* the \Aw&x&zJbeingfet by it, may have the profitable ufe alfo.Sehoo/e divinity hath mofi incroched upon the truth and obfeured it ; fra- ming all religion according to the plat for me of Thilofophie. There was one Demonides a Schoolemafier in Athens having crooked feete, he had his (kooes- made according to his feete : one fiole his [hoes from him; but he wi fit that the feete ofthofewho hadfiolne his fhooes^ might become like unto the jhooes This was a fcohfh tvifhjo defire the fir ai fhtfoot, to be made conforme to the crooked fbooe, whereas the fhooe Jhould be made conforme to the praight foot, what is Schooie divinitie,^ a crooked fiooe} therefore to conforme divinhic to it,were to conforme thefiraight , (a 2) foot 1
The Epiftle to the Reader.
foot to the crooked fhooe : Divinity muft be thefquire to correEl that which is not ftraight.
^Although this fchoole divinity hath beene mightily abufed, yettheabuje takes not away the ufe. for the right ufing of the fchoolemen we muft remember -, that there is a threefold judge- ment,!.the judgement <?/Veritie, the fecond is the judgement of prudency \the third is the judgement o/charity.
The judgment of verity » one ly to be found in the Scriptures, and all other writings fhould be tryedby them,as the canon and touch ft one : but the Church o/Rome would have the Serif turn to be tryed by the Fathers and Schoolemen.
Secondly , the judgment of prudency isrequifite in reading of them*, men Jhould not dote upon them : for this it generally the fault of mo ft of them, that yet fiatl finde little piety or matter of heliuefe in aH their writs.Baccr faid well, that there umon holinejfe to be found in Seneca than in mo ft of them : if men con- verfe too much with them, they fiat finde but little fanllificati- on by them, but having their minds inlightened by the holy Scrip, tures, and their affe (lions fan Hificd, they may make ufe of them* Some of them we may reade diftiutlly and judictoujly ; feme of them we are to read cur fartly ; and feme of them we an but to looke upon here and there : fome meats we cut fir ft, then we chaw t hew/hen we digt ft them ; other meats we (waiow them; and ether meats wet aft e onely of them. So we Jhould ufe thefe School- men tfome of them we Jhould reade diftintlly ; others of them we flfould [wallow, as it were and run over lightly -.and others of them we Jhould taft and lookj but upon then* here and there.
dgaine ,pmdcncy fl/ould teach us, what we (hould obferve as impertinent in them, and what to reje& ; their queftions for the mo ft par tare idle and curious, M the mo ft of their hypothe- tic aUpr op ofitions , and the manner of their dictations ; for often times they dilute ex alicnis principles, eut ^f the grounds of other fciences : they confound Divinity rfWPhilofophv: and the Mcdi&which they ufe oftentimes are impertinent. They bring in- numerabln arguments and difjtutations oftentimes probable on both fides, and they truft too much to the tcftimonie of men; they got very rafily many of them, andfreakenot foberly enough of the great my ft ery of the Trinity, and Incarnation -, bringing in phihfophicaHreafons % whereas thefe myfteries Jhould rather bee adored than fearched after : and herein Athanafius fayd well,
etiam '
The Epiftle to the Reader.
Etiam vera de Deo loqui eft periculofum.
And Ufi of all jt hey diflmguifh where theism diftinguifhetb not. The third judgement is the judgement of "charity ; when tree reade them Ana finde many grojfe erronrs tn them ^ me are net for that to rejetl them, for we jhall finde fometimes points nota- bly well cleared %n them. 7 he [ewes have a pr over be, Come- de dactylos, & projicc foras duricicm ; Eare the Date, and caft away the ftonc ;fofhouldwe in reading of them , take that which is g oodtand cafi away their erronrs. The Teade,*/* hough it be aloathfome creature jet we wti take si ft one out of the head ofit^andufe it: the Muske-kat » ** il-fitvoured creature, and yet we will take the muske of it to ferfume things with : the Raven was an uncleane creature under the Law, jet Elias was fed by it :fo we may get many profitable helpes by theft Sehoolt- men3alt hough they have great err ours : but we mufl take heed, that we fawningly flatter them not.
The flatterers ofDionyCmt^erefogrofe^that they would licke Mpthefittle of Dionvfius, proteftmg that it was fweeter than nc&ar ; we muft notfo doate upon themy as to lickj up their ex- crements% but onely follow them info farre as theyfoHow (hrift. We muft not give to them glorious titles y for then as lob faith, We mujt give titles to men, at Iacobos de V or agin c, us though be had eaten up the whole Books of god in reading it ; and to Thomas Aquinas,thcy gare the name do&or Seraphicus &an- gelicus; *#Scotus,doctorfubtilii; f#Dnrandus, doftcr iire- fragdkbilis ; to smother, venerakilisincaptor ; to another -, de*&or fundatiflimns; to another, doftor illuminatus 5 to another ,do<3or refoIiitMSjrfW * thoufandfuch.
<±Am*ng the I ewes, when the holy Ghoft was not revealed unto them, then they tooke glorious titles upon them, as one was cal- led Ub^n *1K lux mundi, R. Iude, hit title wm, Rabboau WpTI doctor noftcvfan€t\i$;S*AdMswascaXedf jtAltl illti- ftris; Abcnczra*^f4jM, lapis auxilij; they were alfo called DTlHD appcrti, the men that f aw ; for they reckoned the people butblmde,Rom.l. and leaders of the blinde % then they difdai- ned the people ,Ioh 7.49. this people who know not the Law: they caked alfo the people populus terra:. So when thefe glorious titles were given to the Schoolemen, then the holy Ghofl with- drew his pre fence mightily fom his Church*
We fhould in charity judge their errors, for they lived in the (d 3 ) hours
ThcEpiftle to the Reader.
houreofdarkenejfe, and few there were then to oppofe again fi
them, and what marvaile if they did oftentimes (tumble ;/$ that
thii was but infirmitiein them,andnot malice*
*Sutifthey could now behold from heaven the fhurch of 'Rome,
{who brags that (hefucceeds to them)with her new plots, at her
equivocations , mcntall refer vations,*^*"'^ the killing of Pt in-
ces,abfolving ftibje&s from loyaltie towards their Prince;wives
from their husbands, children from their parents ; and giving to
images not onelj cultum refpedivum,*^^ the fchoolemen gran*
ted to them\bnt alfo caltum conjuti<fhim,*r coadoration ; would
thej not be ajhamedofthefe their children ,and bluff if they could
behold them ?
us! QardinaK up on a time can fed a fainter to paint the twelve Apofilesfhe Painter painted them looking fo mew hat reddifh ; the QardinattaskedtheTaintcr whether the Apo files looked fo when they were here alive f no fay d the Painter : why do fi thou then fo paint themfaid the (fardinall? the Painter reply ed, They blufhfo now when they behold the corruptions of you who take upon you to be leaders of the Church. If the Schoolemen could b child the groffeand innumerable corruptions which are maintained now in the Church of Rome, which were not then, would they not bluff and be a flamed, and difclaime them for their children ?
When Mofcs was upon the mount, he brought a patter ne of the whole fame of the tabernacle from the Lord ,and eretled it accor- dingto the patternereceived-but the Church of Rome hath ere- cted another pan erne, framing religion by the mould of humane reafon.
Ifyewilltak&a view of fever appoints prof e^ed in Poperie, hee may eafdy perceive whence they have taken the patter ne of them, not front yio[z%onthe mount ,but from fcholaftick^ peculations \
Firfr,hecaufethe Cfrtathematickes consider lines, figures , r/'r- cles, point syabftraRed from bodies, therefore thy gather, that ac- cidents may be in the Sacrament without thefubjetl.
Secondly , bee au[e mir all ^Vhilofophie eftablijheth neytherpu- niflment nor reward, unlejfe the free will of man go e before^ hence they inferre, that there is freewill in men : againe^ be- caufe mor all Phil ofophy know eth no vertues, but inherent ha- bits and vertues ; therefore it is that they fet themfelves fo *. gain ft the imputed right eoufneffe ofChrifl: the morall Thilo- fopher cals vice a voluntary evil \th ere fore they inferre, that con-
cupiftence
The Epittle to the Reader.
cupijeence is notfinne^ becaufe it is not altogether voluntary.
Thirdly, fiomthe Politicks, inpolieie, the beft frrt of go- vernment is monarchicaU, therefore the Popes gov ernement mufi be monarchical.* Againe,in Princes Courts fmen ufe mediators to goeto their Prince therefore they conclude , that we mufi ujethe inter cejjion of the Saints to God. In folicie.no Uwes are given ,but which thefubj eels may fulfill} therefore man is able to fulfill the law of God.
F outhly fitm the Phy fields \ Phyficke teacheth us that the body turnes to corruption,^ dift'dves^upw this they inferrcjhat man before his fak \his body fhould have dyed naturally >as it dothjffu- pernaturallrighteou fines had not kept bac\corruftion\fio that they make God as well the author of death yas weU as of nature jonfi de- ring man here onely after the principles of nature, and not accor- ding to hisfirfi creation, Againe, l^hyficke teacheth us, that the blood alwayes follow eth the body, therefore they have taken away the cup from the people in the Sacrament ,becaufie(Jay they) if they get h is fie fi, they get his bloodier concomitamiam,
Fiftly,the Aletaphyfickts teach us, that every pofitive thing; is good, therefore they define originallfinneto be a mere privation.
Sixtly,the Platonickes were mightily deluded by the appariti- on of fair its, hence they have borrowed their apparition of jpirtts*
• Seventhly, from the Poets fables they have taken their Pur- gttory.
'Lafifiom the incantations of the Gentiles, they have borrowed their exorcifmes. Thus wee fee that they have not taken their plat- forme from above in the mount with Mofes, but from below , from humane reafon and^Philofbphie : and here they ought to have re- membred that of the Apofile,Tzkt heed that no man Cpoile you with VhiloCophic.CourteoHt Peadertif there be anything here that may ferve for the good of the Church and ywr edification, give the glory to God, and reap e you the fiuits : if there be any thing,thatftemeth not correfpondentto reafon or the word of God, reprove me for it, and it /hall be like a pretious balme unto my head, So recommending you to the grace ofgodjrefi,
Your ever loving brother in Icfas Chrift,
John Wb ems e.
1
r
A Tabic of the principall di-
ftin&ions and chicfe points contain nedinthisBooke.
ABomination what itie, page,ip#. Action two] $ Id ,10$. Foure active principles, 100.
Adams knowledge how farre it reached^*]* What he be- leeved before the faH3gv. -what principles were con- create with him, 91. a diffe- rence betwixt hi* knowledge and o*rs, ibid- betwixt hid knowledge and Salomons, 9 3 . what liber ty he had be* fore the fitff, 1 io. how the creaturts were fubjeft to him, 213.1x3.
Agent corporaH different from intelleUtuaH, p5.
Analogic twofold, % 7 .
Angels cannot be inffruments in cr eat ion^.onrfo nles and the Angels differ^Q, how they know things, 84. they do not reafon, ibid, they have two inffants, 1 07 .they differ fourewaiesfrom man^ ibid. the j have a twofold reward,
167 .Of their minijfrie&w
Anger, what it u,ii5, how it differeth from hatred, ibid. fomre forts */ anger,! 24. a twofold anger, 215. fowre vertues moderate itt 2 20. three degrees of anger, 227. three forts of nnjttft anger, 22 3 . remedies to cure anger, 22p. nothing oppoftte to it9
Attributes'** tn God. 88»
B
Bcafts, their phantafe moves
onely thefenfltive appetite,
140.
Beautie threefold. 3 8.
Bei*g, the firfi effeil in~erea-
tion. 3 . creatures have a be-
ing three waies, 6.
Body, an excellent creature^
J 3. how we may conceive
the excellency of Adams bo.
dj,i2. mans b"dy hath three
*ftates}$o. Adams body not
mmm
The Table,
mortally of it felfe, 3 20. but naturally incorruptible y ibid, mans body three wayes conflicted y 3 6,a glorified bo- dy hath four e properties ,% y. mans body wot made per- feci, 40.
[ Boidncffe,what it is, 21 5.
! Bond mutuaH betwixt God and man, 136, a threefold bond betwixt man and wife, 268*
I Caufe threefold , 74. 128. **- *£/*£ r/«« intervene be- tweene jhe firfi caufe and firfl ,0a, g. The fccond
j caufes have a twofold pro. ceeding , 7J. GW */ f£* phy fie all caufe in ourconver-
j _/**«; I .2 9 f A*r* /> * twofold caufe. Ibid.
Chrift knnwne two wayes, 80. £f *> confidtred two wayes, ibid, afourefjld knowledge in /;*'#?, ibid. * difference be- twixt thefe knowledges' I . tt>^zr ignorance was in
\ Cbfifi* *$. £^# cwfidered three wates, I 76.
Comprehenfien twofold, gp. , Conceiving of God th> refold, 87.* twofold conceiving of a thing, 88 r^/-*v impedi- ments hinder our concei- ving, ibid Condition twofold ,i o ^. ^j^- r*»f * betwixt a caufe and a
condition, ibid, why G$dfets downe hi* threatnings con- \ ditionally, 1 2 5 . \
Children of God committing 4 ! finne are not quits cut off, \ 1 3 7. 138. what they lofe when they commit a finne, ibid. I
Concupifcencew m not in man, \ before the fall, 1 48."
Conj dn&ion threefold, 278.!
Creation was from the negati- J on to the habite7 4. nothing \ can be an inflrument in ere- j ation, 3 . (fr cation is not a j miracle ,9 how the creatures j were with God before ere a- \ tion,6.GodU the onely canfe \ in creation 9 ?. goodneffc it \ firfl manifefied in creation, I 2. god U diftinguifbedfrom \ the heathen gods by creation y \ j. man hathfuperioritj over ) all creatures, 2^1.12,2. Gods wtfedome manifefied in cre- ation, 128. God hath a two- fold intention in creation, 201.
D
Delight what it is, 196. de- light diver fly dtjlinguified, Jp8. 1 99. twofold order betwixt the delights and j operations in beafis, 200. !
Derire what it is, 189, it is j
fourefcld, 26c*defireJove, !
and delight differ ', I 89. j
it is twofold, 1 90. 1 9 1. 200 j
(b) there \
The Tabic.
there u a threefold defire,
1 9*> I* Chrtfi t^fre were % ' de fires, fold • sA thing is de- fer ed two waies, 191. no con- trariety in Chrifis de fires, J p 2. the defires of the rege- nerate are moderate , T94. remedies to cure finfull de- fires, ip6i Defpaire contrary to hope, 2 1 ^ defperation is not a puniflo- ment ,214, difference be- tweene hatred and defpaire , 2 1 5. remedies a(rainfi de- fpaire, 2lff2tJ
Determination threefold,\ 25,
Digamie twofold, 17. it is un- law full, ibid.
Di^cls cannot create ,^twhat the finne of the divelswas, l%^.he loft three things by his fall, ibid.
Divinitie ank morall philofo- p hie differ, i$0.
Dominion twofold* 239.
Eare,I7. the excellency there- of ibid, faith comes by the earey ig,
End more excellent than the meanes.2^6. every thing is carried to the proper end% 60. Evill twofold, 41. 1 ro. 221. Eyes^i 5 •their excellency, »b»d. the eye hath no colour in it, ibid, it hath five tunicles, J<5.
Faculty, how it differeth from a habit ^6. two principallfa- CHltiesinthcfonle, ibid.
Feare hath mary branches, 1 44. what feare is,2iy, Sundry forts of feare , i h id . feare twofold, 220.
Formes different, 56. two things required in a forme , 5 5 • the more excellent forme the ft rifler conjunction fic\d.
Freedoflie is radically in the will, 105.
Gifts twofold, 85. God gives
his gifts two waies, 322.
Glailc twofold, 77.
Glorification and transfigura- tion differ ,3 p. how a man may behold Gods glory, %y. the glorified have a two- foldob]cbl, 212
God communicates his good- ncffe3j4 Cjodh.ith five royalt prerogatives , 5 , God, nature, and art, differ in operations, 6- God made all thin 9 s in me a fur e, number ef- weighty I 2 the knowledge of God is naturally inbred, 6y, the fir ft principles of the know- ledge of Gel and other fcienv-es differ, ibid, we are led to take up Cfod three wayes, 72,73 .74. roe afcend by
The Table.
h degrees to take up God% \ 7%» we afcend by degrees to fee him,j6. a twofold knowledge in Godt 12 1. God of ens the heart, I 29. God fleaftth mans works two wates, I j 8.2 84. God is to be loved onely for himfelfe, 1 64. 1 6 J. nothing to be lo- ved above him,l6y. notes to know the love of God, 17O.17L God the firfi ob- ject of the minde, 6j.
Goodnefle is either imperfecl *rperfe£l,l. goodneffe two- j rold ,2.2$4.2 5 8. two con ditions required to chiefe goodneffe y I 99.
Grace taken divers waies^ 1 3 4.. how grace concurres in mans converfion, 1 lj. grace con- fidered three waies, 133. difference in receiving grace „ 1 34.. there is but one fort of grace9ibid. grace ence recet lied cannot be lofi,
155- H
Hand>20. the properties there- of ibid.
Hatred what it £,183. God cannot be the objetl of ha- tred,\b\&* love and hatred are oppofite, 185: twofold hatred, I S^5*l 87* how farre the regenerate hate finnc, ihid.hatr ed,anger \and envy differ f\%% .remedies to cure
hatred, 1 8p hatred and pre- emption differ ,1 \ J. Head, 1 4. the excellency there-
Heart the firft mov$r, 21,
the excellency thereof, ibid.
wherefore placed in the left
fide ,2 2, the fat of the heart,
25.
Hope, what it £,211. how it differeth from defire, ibid. hope conftdered as a natural or theolooicallvertue. 112.
Iefuits plead for nature, 127. they make a threefold know- ledge in God, 120. they efta- bltfb a threefold grace^x 27 . our dtfjentfro them in mans converfion* I 20, 1 3 1 , 1 3 2.
Ignorance diver fly diftingmfh- ed, 82.102.T10 l8f.
Inj urie hath three things fol-
lowingit, 227.
Image of Gtd wherein it con- fifis } 6 5 . a twofold image of Cjod^ojvhercin man be ares the image of God, 64. man having Gods image all crea- tures are fubjeft to him, 2 34. a twofold condition of Gods image, 2j\j. it is taken upfonre way es, 6$.
Jmmortalitie, how a thing is faid to be immortall, 30 . how Adams body was im- mortall before the fall, 3 I . reafons to prove the immor- (b 2) tali tie
The Table.
tdfitia of Adams body w-\ Love what it is,\6i.funnry tnrally, gg. 34. 35.36.^4- I diftwfiions of love, I62
/«*/ to prove the immorta- litie ofthe foule, 44. 4^ /^* heathen knew of the Joules immirtalitie, 49
Infinite thing how Apprchen- ded,yo. a */"*£ M i*/W*f two wayes,ibid.i9<;
Iuftice */><? >»^ excellent vcr- t*re9 1
Iuftification twofold ,137. §W
ftification, I 1 7.
K
1 KidncycsAreindfecret place,
Knowledge 0/ *&<r creatures fiall evAmflt w the life to come, 78, 7^. fulneffe of knowledge twofold, 8o« 8 1 . divers diftintlions of kn^w. Ifdgeyibid.8i.8yt6 87. ^ twofold atl of knowledge,
1*3. 104.165.] 66. things Are loved two wayes, 164 I69. degrees of love, \66* J the perpetuitie of love, 166. \ Uveisan Afellion or deed, \ ij$*a twofold caufe of loyet \ ibid# //0W w<? are to love j cur parents, ij6.lJJ. love] defcends, 178. how farre An unre generate mans love ex- tends,} $ I. we fipuld love our enemies ,ibid. true love is one,iSl .remedies to cure \ Jlnfuil love, ibid, j
Life contemplative preferred j to the aclive,ij%* Alan\ hath a threefold life, 222. J O.60. the Atltve in feme ■. cafe i s preferred, i%j. Mans \ life eonjidered two wayes, ibid.TP^rvf* thefetwo lives Are compared, 2^9. <JMans life refembled to fixe things, 16 0,26 1
%^.how knowledge is in the Liver inch fed in a net, 1 $
Angels And mans minde, % 5 a threefold knowledge in Angels, ibid.a difference be- twixt our knowledge And the Angels, 9 x.
Libertienr*f<>/^io8. Impedi- ments hindering the wiSs ti< fort j, 115
Light, the greater it be, ob- ft*rcsthfteffer9 71
Lungs feated next the heart, \
ibid.
M
MagiRi'ateSAHthoritie confifis
in four e things, 171*
Man a little world, 4T . he is
eonfidered three waies, 1^6»
the firfi part of mans fope-
rioritie over his children,
237. man diver fly c on fide -
red72$Q. he fjAth a paffive
fewer to grace, 116. man
and wife one, 2 $8.
1 Marri-
The Table.
Matrimony hath two parts %n
Members of the body placed wifely iy.God,i$. t fa dip. rence of the members, 14. Middles are often t ho fen at evill% 1 1 4.*// things are joy. ned by middles, 19. things are joy ned two wates, \ j 3. we fee a thing by two mid- dles,jp. there is 4 twofold middle, 151.154. no mid- dle betwixt vert Me and vice. 2 y 3 .
Miracie,o-*7?f*'0H*7 not a mira- cle,p. when a worke is a mi- r act e, [bid. the refurreUion is a miracle 3ibid. two con- ditions required in a mira- cle,\ 1 8. mans conversion is not a miracle. Up.
N
Nature taken five waies, 250
Neccffitie diver fly diftingui fl- ed, 36.lop.i78, Neighbour how to fa loved, 1 7 3 .in what cafes he is to be preferred before our f elves, 380. we are not to love all our neighbours alike, ijc. In what cajes we are to prefer re •nr felves to our neigh- bours, 174 175.
Nothing, m^» divers waies, 4 made of nothings 6«
O
Oppofition twofold. 18 5, 2 14.
Order twofold in difcipline,yi .
Originall righteoufneffe -was notffifcrnnturah to Adam,
749. but tt*t*rall,2jo. re a-
fens to prove that it wot na- t trail ,2 5 I . to make it fu- pernaturall, draweth many err ours with it, 2* %
P y
PaiTion ,-vhat it is, 1 jp. 14©. whatfeate they have in the foule,\bid. they are moved by the underftandingfibid. finely reafon fubdues the pajjions ,141. they have a threefold motion, ibid, they are onely mthc concupifci- ble and irafcible faculties, 142. their number is in the divers resells of good and e vil I, [bid. the divifionofthe j paffiens, 1 4 3 . where the paf- j fions are united, 1 44. £i&ft tocke our pajfons, 1 4 5. what paffions he tooke , ibid. how they were ruled in Chrifb,\^6. no contrarietie amongji his paffions, 148. y*hat contradiction arifeth in our paffi 9ns, ibid, it is a fearefull thing to bee given j over tothem,l/\g. how the ' Aferalifls cure the paffions, : l$).the Stoickes roote out j all paffions A^f our e vaies \ Chrifl cureth the pafsions, I59, 160, itfi. how far the godly are renewed in their pafsions. 1 48.
Per feci ion diver fly diftingui- fied. 66.186.
Phiiolophie, twofold. 95. Y>Q\yg3Xxntisunla9i>full> g.i>o. (b 3) Power
The Table.
Power diver Jljr di fling uifhed,
n<5. 240,241.
Poverty twrfold. 245.
Proportion 6/p^<^£,> when
true. 121.
R
Recom pence fourefold. 22$.
Reafon hath a twofoldatl.Sq,
Refiftance diver fly diftingui-
JhedM • J M34.
Renouncing of things twofold
Hi-
Refurreclipn a miracle . 1 o.
Rib, what is meant by the fift rib% 24. the rib taken out of Adams fide, ho fuperfiuous thing, 266. tt was one of his ordinary ribs ,ibid. how this rib became a woman, l6y. what matter was added to it. ibid.
Right to a thing diver fly di-
ftinguifhed, 241, 242,244.
what right Chrifi had to the
creatures, 241,242.
S
Sadneffe-Airi many branches. 144.
Sciences, how found out, 71. the firfi principles of fci- ences are not inbred. 68.
Seeing, three things required for it , 79. wee fee three wayes. 7$.
Senfcs,f£<? common fen fe diffe- rcth from the particular fenfes, 27. wherein the five Jcxfes agree , 28. wherein they differ , ibid, which is the mo ft excellent fenfe, ip,
$o*w hereunto they are corn- ered, ibid.
Similitude twofold, 6\. one thing hath a fmilitude to another two wayes, ibid.*> differ eth from an image, 6$. fimilitude a great caufe of lovem MS*
Sctv'Azfubjettion , 236. five forts offervants, ibii. it is contrary to the firfi eft ate.
Sinne in a countrey fourefold, 274, Cod doth three things tofinners. 276.
Sin, three things follow (inne, 35. how it ts m the under* ftanding, 101. a manfinnes two wayes , 102. ioow the worses of the gentiles are finne. 1 5 7.
Soule hath three faculties, 34. how they differ ,52. the ri* fing of the body doth perf eft the glory of the foule, 3 j , how the foule of man diffe* r eth from the life of beafts, 42 ctrfrom all other things, 4 % the foule hath a twofold hfc, 50. how the foule ts in the body, 53. the foule can- not animate two bodies^ f 4. what middle the foule k$e- feth, 57. our foul es and the Angels differ, ibid, the foule hath adiverfe operation in the body , ibid, three things proper to the foule. l$9*
Spirits, that there are intelle- cluallfpirits. 5 1 .
The Tabic.
Tbeologtc differ eth fir em other
fciences, i o.
Tongue, the properties there-
°f- IP
Trurh, three things concur re
that a man may fpeake a
truth. 24.
Vcrtues moraU unci theologi- c all differ, j^a,
Vcrtuc twofold. 2 83 .
Virginitie is not a vert He ,282. The Papifts make three crownes for Virgins , Mar- tyrs ,+.ndDoVtors of the pee- pt'- ' 28$.
Vifage the bewrayer of the mindc. 27.
Vnderilanding twofold , 6j, I 97. twofold aft of the un- derstanding, pp. ftnnehow in the under ft anding. 101%
Vniverfa.I twofold. 70.
Vfe of the creatures twofold^ 7 $9- 240. to give to ufet andinufe differ, ibid, the tife of a thing manifold, ibid.
W Will, three properties thereof, £7. it follow eth the /aft de-
termination ofreafon, ibid why fhmetimes it doth not follow the underftanding , p8. the wiR and underftan- ding are reci pro cant in atli* on, ibid, whether wee will a thing, or under ft and it ftrft^ 1 00. how the will follow eth the laft determination of reafon, 1 03* the underftan- ding is net the caufe of the wils liberty , 105* it hath a twofold liberty. \ c 8 . the ef- fentiall property of the will, 1 1 3 . what determinates the will, 1 1 x. two things con/i- \ dered in the will, 115,114. it u not the caufe of our pre- deft mat ion, 122.4 man wils a thing two wayss, T3 I. the will hath a threefold moti • en, ib. it u con ft dered three wayes, 133. it hath neede of two things. 7 pj
Woman made out of the man,
264. why made of the rib.
.266.
Woman helpes her husband in three thin vs. "2 78.
World cenfidered two wayes. 7. there fhotild not bee too great inejuality between man and wife in marriage. 2*1$.
1. Cor. x?. 49.
tAs we have borne the image of the earthly Adam,/*,/^/ we beare the image of the heavenly Adam*
THE
PORTR.AITVR.E
of the Image ofG o d in M a n,
in his Creation^Reftauration^
and Glorification.
O D, who iwttcth in* Light i*- tccefiiblc, i Tim.6. 1 6. commu- nicates his goodncflfc to his creatures freely.
Every good thing commu- nicates it felfe to another: the Suane among the Planets com- municates Heat and Light- it i communicats Heat to all, and j Light to many creatures, but yet the Heat is hurtful! to fome. So juftice amongft vertues is the moft excel- lent vertue,and communicates it felfe to all Societies, and no Socktie could fubfift without it, not Robbers and TheevesjunlefTefemekmdof juftice wercamongft them: for if one Should take all, the Sodetie would foone diffolve Juftice communicates not her felfe per- fetfly to this Societief for in thisfort of Societie there is great injuftice:but'God communicates his good- B neffe
(propofition.
ffluftration.
Duplex Bonxtoi itnptt* fc&4 & perfiffd.
Pro.29,2&a
Oftbegoddnejfe of God.
Prop, lllufi.
Duplex BmtatftnttA
&> dtfcrfa.
<Prof JBhJI..
<Prof: IttuftM
neffe to all his Creatures in a perfefl meafure, fit for their conditioned is hurtful! to none,
God communicates his goodndTe to his Creatures fundry wayes^by divers degrees and per fedions.
Tofomehe gives Being onely. to fomehee gives Senfe, and to fome Reafon 5 to iome he gives fuch a Matter and fuch a Forme, 1 C0r.15.39. A8fl?(b is mt the fimeflijb^ but there is 'MsJchdcffiefb 0/ mtn^nother of bezfts ^ani nn$ther of ffke$9 and another $f birds : there are CeleJUaShdies jtnd Terrefiriall bodies. A man when he conceives a thing in his mindc, he hath a fimple con- ception of it, yet to make his hearers take it up the better,he utters it by fundry words. So that which is one in God,is communicated diver fly unto the creatures, as not being all capable of alike goodnefTe^although he communicate not his g©odncffe to all his creatures inalikedegree,yet all are partakers of his goodnefTe. God in comunicating his goodncs with the creatures, intends onely his ownc glory , and to (hew his goodiaes. Other creatures ,who workc but imperfeftly, worke for their ©wne cemnaoditie and profit, Ealef6q. All the trayell of&manjtfir hu mouth. But God made all things not for his profit, buttofhewhis goodnefTe to the creatures % therefore his goodnefle is fpecially and firftfeene in the creation, waichis Gods firftraanife- ftationofhimfelfe.
Chap. I.
Of the Cre*ti$K in Gener&B.
Od by his goodnefTe is the folc and onely caufe ©f creation. In all other of Godsworkes hee ufeth meaaes as
G
in generation, corruption, diminution : in thcfe3 hee is not the fimple and fole caufe 5 but in cre;j-
tionV
Of the Creation ingeneraU*
tion he is the oaely caufe,and ufcth no meanes. Dew eft cAufafimfUciter in cr cat tone, At efendi in hoc in ali/s : God is the onelyfimple cAufein creation j hut in his other workes, hee U onelj the caufe of being this or tkAt.
God is the fir ft caufe,and being is the firft effedl ^ but nothing can intervene betwixt the firft caufe and the firfteffe<3$ and therefore there can be no inftrumen- tall caufe in the creation- if any thing ftiould intervene betwixt the firft caufe and the firft effe#, it fhould be Nonens^ that which is nothing: But an inftrument can- not be Non ens ; therefore no inftrument can intervene bctweene the firft caufe and the firft effeft.
God is the onely caufe of creation •, therefore the Angels can be no inftruraents in creation, farre leflc can they create a thing. Auguftine faith, VAmones non pojfuntquicquam crenre^fed creata Jpecic tenus mutare^ The Sptrits can ereAU nothing^ hut they may change in fbew the things that are alreAdy created. Secondly, the Angels may haften the produ&ion of things, but not in an inftant,as God made Adam a perfect man in aninftant, and Aarons Rod to budde And to hting forth almonds in an inftant, Num. 17. becaufe it was a Creati- on and a Miracle. Thirdly, as they can haften nature, fo they can bringaccidentsinto nature: for if Jacob by laying peeled rods before tfaefheepe, made them to f conceive fpccklcdLambs,(?<7*. 3 0,3 7. muchmore can ! an Angel worke fuch things in nature. Auguftine in his booke called the citie ofGody giveth an example of this; the Oxe which they worfoippedinEgj// was marked with many divers fpots;whea he dyed, how could they finde another marked after the fame manner} Aaguftve anfwers,thatthe divcllreprefentedto the Cow ingen. j dring, a Ball with the like markes, and fo the Cow | brough forth the like. And thus the divell conrinued I Idolatry in Egypt .Hers we fee how they can bring acci - f B 2 dents
DupUx CdufdtPmplUl- ttri?e]Jend'$\nh9e+
lSn/1.2:
Inter pr'mtm Ctufdm & prtmumlffeaummhii *»terve*it Tbm.contr*
Gcnttfett
Confeq
w/equence, I.
4
Of the Qeation in General!.
Conference.
<Proj>. llluft.
NfhUtfltt*£4tlvum,
&uj in enatinepro* cefttt a ntgatune ad hd* bitptm; a fotaltp/fias i$me ad hakitum^ 0*} 5 apart idlt frtyafjonead kahtttim*
dents into nature, but the Devils could net create the Oxe of ££)>/*,
God onely creates : this diftiaguifhetfa him from the heathen God, and /A* vanities of the Gentile. ler. io.n. So (halt thou fay to them, Cm fed be the gods that made not heaven And earth. This verfe is fet dowoe iq the Chaldee tongue, whereas all the reft of the prophe- cieisfetdowneinthe Hebrew tongue: why did the Lord this? t© this effeft, that when the Icwes fliould go into Bahylon^nd there (hould be folicitcd to worfhip their Idols, theyfhould have this verfe 'ready in their owne hnguage^Curfedhe your gods, fir they made neither heaven ner earth.
God created the world of nothing..
Nothing is taken fundry way es in the Scriptures : firft privatively^siCor.8.^.znldel is nothing fhat is,it hath no Divinity in it ; it is nofbing frivativelyy here, but not negatively fox it is of wood ©r ftone. So i C0r.jj9.Cir~ cumcifion is nothing ,that is, it hath no efficacy in it after the abolifhing of it, yet it is ritotfimply nothing , for it is the cutting of the foreskin. Secondly,a thing is nothing in comparifon^ one thing being compared with another ©f greater excellencie. EfaiA0.All themrld u nothing le*- fere him 5 that is^all the world is nothings being compa- red with God. Thirdly ,a thing is nothing negatively ©r (imply. Mar he 1 1 . 1 $.There was no fruit upon thejigge-tree. When we fay that God made the world of nothing^ it is* .not meant of nothingprivativcly or in comparifon^moi nothing negatively and (imply. Rom. 4. Hee caXethupon things that Are not0 as though they were.
He proceeded in the Creation from the negation to the halite^ when hee made the world of nothing (imply^ fe- condly, from a totall privation to the habite^ when hee made light to fbineouto] ' darkeneffe. 2 Cor. ^6. thirdly, from apartiall privation to the habit; when fie made the day to fucceed to the night, God
*m*m
Of the Creation tngeneraU.
Wuft.
God hath fundryRoyail prerogatives which onely belong to himfelfe.
ErftGodcaa create a thing of nothing; therefore theMagitiansof£g;/tf, who in (hew had many things, yet could not triaely make the bafeft creeping things^ Ex. 8.18. Secondly 3 it is Gods prerogative to turne a thing to nothing 5 for there is as great a vaftnefie of motion from that which is ,*to that which is not,as is from that which is aot, to that which is. A man may diffoluea body int© duft by burning it,but he cannot firoply turne it to nothing, for onely God by his power muft doe this 5 AnrAbiUtio eft fnftr actio Divini influxes , a thing is turned to nothing, when Godwithdraweshisiaftu-
ence from it. Thirdly, it is God thatcaninamoment without naturall preparation turne one fubftance into another, at water into wine John* 2 .and Lots wife into apil- ler effalt, Gen. 19, therefore the Divell when he would talced proofc of Chrift whether hee was God or not, bids him change fiones into brcad> Mat. 4, Fourthly , it is Gods prerogativc,onely to adde formes to things, man cannot (imply invent a formc,but compofe^addejor di- minifh from that which hee hath feene already < a man canmakeamountaincofgold> becaufe hee hath feene both a mountaine andgold5fo he can make Dagon halfe man,and halfe fifh,becaufe he hath feene both Sfa and a man before,but he cannot fimply invent aforme.Fiftly, it is Ged that onely can puc life into the creatures. Sixt- Iy,to preferve and guide them continually .
Hccwhoneedeth moft helpestohisworke, isthe rnoft impcrfe& worker. There are three fpeciall wor- kers considered in their place and degree; Art , Nature y and God: Aft necdeth many helpes,iVA/*r<necdcrh few, but God none, for his working depends upon nothing, and he prefuppofeth nothing to worke upon. The per- fection of jms t© imitate natarey the perfection otna- B ? *****
ente Ad wn en$y ttt a n omenta stttm*
So/iui Dei efi create de mhi 9> concert ere tn
oih^um, travsfem. are. didere ftrmss rebtn, yt VificAre3(? con/etyare,
JRhJI.2.
tijrt+2Tdtt#*iV
rlnrur*
Eft agtns indtfriens.
6
Of the Qreation in General!.
Mujl.f.
lx inhahtlif^jeSo*
CreAth in mdtertfjtd nan ex materia*
Ejfi'm judtattfijdetl*,
realet
\ tureh is to imitate GW in his firft creation, when Art fa- \ generates from nature . then (he is afhamed5and when mtnre degenerates from the firfl: creation, {he bringeth forth but menders.
The tradefraan when he worketh, hemuft have mat- ter to worke upon, and his patterne before him 5 eur oainde when it worketh , hath not need of matter to worke upori,but of a forme$ but God when he worketh necdeth neither matter to worke upon, norpatteraet© worke by*
God when he raadethc world of nothing. Firft, hee made it of nothing Jimp lj. Secondly ofafubjed that had no bxbilitie to produce , as when hec made the plants out of the earth,there was no more power in the earth at the firft to produce thefe plants ,than there was in the rocke to give water, ExoL 2 7. Thirdly he created man out ©fa fubjeft that had no h Ability to produce the matter ^ and of nothing (imply touching the forme, as he made bis body out of the earth, which had no difpofition in itfor making of the body $ fohce created the fouleof nothing, which is the forme of the body, he produced the foule of beafts, both in the body, and of the body.
He made the world of nothig, E X, hie non notat ma- te?-Urn fed ordiuem. OY.fignifetb not here any matter , hut order one ly.
How were the creatures with God before the
creation.
Anfw. The creatures are fayd to be three manner of way es. Firft,ia the caufe,as the Rofe in winter is in the root, although it bee not fprcd. Secondly, when they are in the mind by reprefentation. Thirdly, when they havearcallexiftence. The creatures were with God before their creation, as in the caufe, fo they were with God in his underftanding before the creatioa 5 and of this fort oUeingpavid fpcaketh, Pfal. 1 39. 16. faying,
Thine
Of the Creation in GtnertM.
Thine eyes did fee myfubfianceyet being imperfect , and in thy beoke all my members were written, which in continu- ance werefaJhionedi when as yet there were none of them . but the creatures had not a rcall exigence with God, as after when they were created. The creatures ^eminent er funt in D'eo> they are by way ©f excelleacy in God, but in themfelves they have a finite being.
Ged is the exemplar of all things.
The creatures are but as the fhaddow to the bcdy,or as the reflex of the glaffe prefently vaoið when the face is turned away; So when God turneth away his face from the creatures, they perifh and turne to no- thing, Pfal. 104, 2p. They dye and returne to their dufi. God in the creation created fome things actually, other things potentially % in their firft principles 5 as Hony, Wine, Oyle, Balme ,and fuch,
God in the creation kept this order; in the univerfc, he proceeded from the imperf e<3 to the perfed, as the Elements were firft created,and then the things made of the Elements $ the things without life; before things withlife;andofthingswithlife,hemade man laft, as moft perfeft; but in particular things, heepioceed- cd from the more pcrfecft, to the more impcrfeft ; as firft he made the trees,and then he made the feede5 fo he made the Woman after the Man, as more imperfect and paffive.
gueft .Whether could God have made the world bet- ter than he made it X
Anfw. The world is confidered either in refpeft-of the whole,or in refped of the parts JnrefpeS of the whole, the world is perfe&>both in refpeci of degrees and parts: but refpc#ing the pat ts feverally,the world was not per- fe^in-refpe<ftof^egr^5,for God by his power might have made particular things better than they were.This the Scripture (heweth us,(j^.i.whenitfaith,Tto<f^-. B4 ry
JProp.
The order of tke Cres ation.
Prtgrtfas al imperfects AJ.peifc8a in $»ty>er/t erea*hnei <*/ tniarttcu- Ur'tum creatione aperz fittis ad minus per\eft*<
Duplex perfetfio, gtA. dtiHm^ p<trtittm»
Of the Creation in Generall
TMm.f4rt.trw $uefl,
i1.art..6.Efe*na § yufyue 5 ret ccnfftit in
rot eft aM Set aetrahu Vktitaturdeft intexfa tutpttenti* m hifota nm eft <reatio»
ry dayes VPorke was good, but when it fpeakes of all toge- ther, it fayes, They were very good «, Propter ordtnem univerfi^ hac ejl vlttma & nobilifomaprofefiio in rebu$± This is the la ft and mofl excellent perfection oft he creatures^ and this could n©t be made better.In a Campe5there arc Captaines,S©uldicrs3 anda Generally Souldierconfi- dered by himfclfc, might be in abetter place than he is in . for it were better for him that he were a Captaine, But confider him with the whole Campe, which con- fifts as well of inferior members as fujaerior, it is better for him to be a Souldier.S© confider the feveral! works of God by thcmfelves, they might have beene made better 5 but confider them with the whole, they could not have beene made better, Confider Chrifts humane nature by it felfe, it had beene better if it had not beene paiTible- but confider it in order to our redemption, it was better that his body was made paffiblc, and fo could not have beene made better, becaufeit was better for the curing of our miferie,that his body fhould bcmonall and pafible.Se- condly,it may be anfwcred,God could have made thefc things which he made better accidentally, but not ejfenti- allyy becaufe he could have made Manor Angellwith more excellent gifts than he made them with: but hee could not make them in effent better than they were. Thirdly ,it isanfwered, by others : that God could not make the world with more wifedome, or after a better manner than he made it^but refpe&ing the things which were made^he could have made them better, Adoptimii mnpartinet vt (f tima facial , fed vt optime (fyfummapo- ttnua (jrfapkntia^ It belongs not to the chiefs good jto make things good in the high eft meafure cf goodnejfe, but by hti power and wifedome onely to make them good.
Quefl. Whether are Miracles a Creation er not.
Afifw. Where Nature is cnely enlarged or hiadred •
they
Of the Creation in General!.
they arc not called a Creation,but a Miracle.-but where the things are fuddenly brought forth, or the EfTentiall formes multiplyed./here is a Creation as well as a Mi- rac!e.Example of the firft,when Nature is oncly esten- ded5it is not a Creation but a Miracle^as w hen the eye of Stephen faw to the third heaven3 Chrift ftandingat the right hand of Go^Acl.-j. er when Sara that was barren conceived,<j*#.2 1 . or when the Sonne went backe ten degrces3E/*,38. or whenitftandethftill,/0/Zuo. thefe are Miracles, but not a Creation. But when the Virgin Mary conceiveth, and bearetha Sonne, here is both a Miracle3and a Crcation.lt was a Miracle becaufe a Vir- gin brought forch a Son >and yet remained ftill a Virgin. It was a Creation ^becaufe fliee conceived a child with- out a naturall meanes* Rejpeffucaufe efficient is mnmate- rUJnrefpett of the efficient., and not of the material! caufe : Shee knew no man,fbr the holy Ghoft over-fhadowed her,£#£.i. Manna madeforthc fuftentationof the/fra- iitesi is both a Miracle and a Creation^*, i 6.2 2. In rc- fpeft of the place fr©m whence it comraeth(from Hea- ven)it is a Miracle- in refpeft of the quantitie that there fell fo much to feede fo many hundreth thoufand peo- ple,, it was a Creati@n,In the tafte it was fweet like ho- ney,a Miracle 5in the colour trafparenr, a Miracle ; in a quality that theheate of the Sun melted it5andtheheate of the fire bak'c it3a Miracle • but that there fell double of it on the evening before the Sabbath^both a Greati. on and a Miracle.-that it fell not upon the Sabbath d ay5 a Miracle , that it corrupted when it was gathered con- trary tothecommandof God,a'Miracle;thatit fell one- ly about the Campe of /yW,and in no place, elfea Mi- racle; thatitlaftcdtilltheycametoC^^^a Miracle - that it was prefer ved forfo many hundred yeares in the golden pot^aMaricle.
~ Quefi. Whether flialhheRefui region of the Body be a Creation or not. Baft/ '
IO
Of the Creation of Mm.
Irjepjftjadc&farieufeu
Crcatio ex nihilo3fegene-
DoBrim*
Dlflert theslegia ah m* ma al&ftientiju
&*/z/anfwers3thatit is acreatioa.&hc fhewes that there are three forts of Creations the firft, when a thing is made of nothing5as in the firft Creation, The fecond, when a thi^g of evill is nude good; as in regeaeration, PfilT$s±&re4tezffmsanewbcArt. The third, when the bodies (hall bcraifed out of the duft3at the refijrre&ion: the firft is called ykviw, and the rcfurrc&ion is called rvAKttfm$, or afiew creation, Mtftb. i?«3# oh<u-* t* . x$
Chap. Ib
Of the Creation of Mm. \JTOyfesm the firft of Genefis brings in God making J-V-* man .Hence we iear flea difference betwixt Divi- nitie and all other fciences: for although all other fci- ences be bufied about man 5 as Phyfak, for the health of his body 5 Ethkkes, for his civillconverfation,&c. Yet none of them leads him to the convcrfation of his Maker,but Divinitie, till Moyfescomz in and fhew this, The Amtmifl willdefcribe every member of his bo- die, but never fpeakeof his Maker. Here we fee the prophaneneffe of man, forhemaketh leflc account of this fciencethanof any other; he accounts more of the painter that-paints him, ©r of the taylcr that makes his cloathes,thaa of him that flieweth him who made him. Laertim writes of one Crates who beftowed his goods very foolifhly,for he gave to his flatterer ten talents,to his whore a talent,to his cook ten Mna's/0 his Pfcy fitian aDrachme^to his Philofopher three halfe penny's, to his Counfellor, Fumum^SmoAh ^ ia effe&,mennow count bafelieft of the moft worthieft fciences • butlet men paint thee, dreffe thee,curethee,as they pleafc 5 if Mofcs come not ia and tell thee, that God made thee, they fhall have all but fhame of their handiworke. The Philofopher being asked, what was the caufe that Phi,
lofophers
Of the Creation of Man.
ii
lofophers attended acthegatcs of rich men,& rich men attended not at thegates of Philopbers?he anfivcr'djBe- caufe the Philofophersknew what they flood in need of, but the rich men knew not what need they had of Phi- lofophie.So if men knew how m»ch they flood in need of Divinitie,to leade them to their Creator , they would make more of them that leade them to this knowledge. Divinitie pafTeth ferthe moft part from the material! andformticaufe, and thinketh upon the Efficient ztx&fi- tsiljche firft and the laft caufe3 and fo while other fcien- ces are eyther plunged in the baf eoeffe of the mattcr,or curioufly fearching into the formes of things (which can hardly be knownc) the Divine is carried backe to the c@ntemplation of the firft caufc, 1© etermtie^ and to the laft caufe in eterniiie^ which are the onely comfortable meditations.
HAP.
III.
Of.M&nsBtdy.
THe body of man was created of the earth. The Philofophers fay, in refpe&of the fubftancc of the bodie, it confifts moft of earth and water, but in refpeft of vertue and efficacie,it confifts more of moyft andheate^thanofcoldanddry^hatis, it confifts more of fire and ayre,than of earth and water, and fo the bo- dy is kept in equall tempcrature,in the operation of the elcmentarie qualities.
God made all things in weight, number vand meafure wifd. 1 1. 1 yjn weight f hat the earth and water fhould be heavieft in fubftance,and that theayre and fire fhould be UghtcR J* number that a little fire ftioald have, a great efficacieand power5as a great quantitie of earth./* w«- fare that they might kecpe a proportionable amongft thcmlelves, if this harmonic be broken, it bringeth de- ftruflio of the body ,as if the heat prevaile then it bring- eth
Prof}
iiiuji.i:
im<
2,
OrnnidepetAtut tfiDec minus in ponder* <>»nmcrC}
ft menjurt*
12
Of Mam "Body.
Prop* lllufl.
eth feavcrs, if the cold prevaile then it bringetb lethar- gies^if the moyft prevaile then it bringeth Hydropfies : fo that the extreamc qualities (according to the fituati- ©n of the Elements)heat and cold , muft be temperate by the middle qualities of the middle Elcmcnts,cnoy ft and dry.
It is to b&marked, how God hath fliowen his wife- dome ia creation : Firft in placing man here below up- on earth who had an earthly body. Secondly ,his pow- er, when he fhall place the fame bedy,(when it fhall be made zfpiritUiU Body^ in the heavens to dwell there. Thirdl^f his juftice in thrufting the bad angels, who are fpints,downc te the lower hells, who were created to enjoy the Heavens it they had flood in innocencie.
God created the Body of man of the duft of the earth, that it might be matter to humble him.
When/frr^gaven©tglorytoGod3^#.i2.2 3.T6e Text faithjthat he wot eaten with vermine^ in the Syriack it is5 He Wds made a ft die for wormes. Since the fall, the body is nothing but a ftable for wormes, and food for them : and the Hefoewes marke, that the flefii of man is czlkd^Lecham^BreadJohao.^^. Becaufc now it is in- deed bread and food for the wermes.
Out ofa bafe matter God made an excellent fliape of man.
PfaL 1 3 9. 1 5.fl5>?* wonderfully haft thou made me helcw in my mothers wombe: A fpecc h borrowed from thofe who woikQyOpw Pkrygionicum^pbrjgian or Arras mrke.Thc body of man is a peeceof curious Tapeftry or Arras. workjConfifting ofskin,banes5mufcle$,and finewes.
The exccllencicof chebooy of map. when he was firft created, may be fhe wen by the excellent gifts wch have beene found in the bodies of men fince the fall 5 as one finding the length of Hercules foote, gathered by it, the proportion of his whole body ; So may wee by the
reliques
jihem&a&.Sdltmto,
Prop.
lttujl.i.
Rt*l»kamtifimetd} hi? A ab acHptflorib/is,
2.
QJMans<Body.
H
reliques found in finfull man, gather what a goodly thing the body of man had beene before the fall. As the complexion of J>avid^ i Sam. 1 6. 1 2 .The fwectneffe of Ha^ael who was fwift as a roe, 2 Sam. 2. The beauty of Ahfokn^ in whom there was not a blemiih from top tozoc92 Sam. \q. All which being joyned together would make a moft rare man ; and if the aairaculous wine changed by Chrift,/^.*. at the marriage m cam of Gable exceeded fane the naturall Wine s how much more did the body of man in the firft creation exceede our bodies now •
The members of the body of man, are applyed to o- ther creatures, as the Bead offficesfian^ Rettes tritici, the Kidney es of the wheats J)eut. 3 2 . the Heart of the earth, Mdtth.12.40. thcLiffe$ftheJea^Heb.ii.l29 the month of thejwordyii. 34. and iuch like s all which (hew the excellencie of mansbody.'
The meafures of every thing are taken fromthebody of man-as the Inchjfoe Fott tthc Palme and the Cubit. Thereare fundry membersin thebody ot man which Godafcribes tohimfelfcas the Head, the Heart 7 the Earesyxkt Feete^xo expreflTe his attributes to us.
God hath made the body of man a Temple for hira- felfetodwellin, andthe Sonne of God hath aflfumed thebodyofmaninoneperfonto his God head«,adig- nitie wch the Asgels are not called unto,& after the ma- king of man he left nothing5but to make himfelfe man. God hath placed wifely the members in the body. There are fome members that are called Raiicali mem- bers^ the liver ^ the heart ^ndthc brai^Sc -in thefe,the Lord hath placed the Mturaltjvit all -and dmmalljpirits* thefefpirits are carried bytixzVems^drieriajkNervesi the reives carry the vitall pr its from the Liver; the Arterieicmy the natural! fpirits fi*«m the Heart 5 and the Serves carry the ammall fyirtts from the Brame.
There
<Prof,
iiiuji.i:
Mtmbrarad$taU>i*
Officially
U
Of Mans Body.
There arc other merabers,which are fer ving members; as the Hdnd$,Feetejm& fuch.
The members of the body helpe one another , the fu- periour rule the inferiour • as the eyes, the whole bo- dy ; againc, the inferiour lupport and uphold the fupe- rior5 zsriazfeetey the Legges^ and Th/ghes fupport the whole body.
The middle members of the body defend the body, and provide things neceflfary for it ; as wee fee in the Hands zndArmes.
The Jympathy amongft the members 5 if one bee in paine,the whole arc grieved :againe, when one mem- ber is deficient, anothet fupplyeth thedcfe&ofit; as when a man wants feete, he walkes upon his hands; fo when the head is in danger, the hand cafts it feife up to fave it. Laftly,grcat griefe in ©ne member, makes the paine ©fthc other member fecme the lefle5which all (hew thc/ympaehy amongft the members.
The varietie of the members of the body fliewethal- fo this wifedome of God iffaU were an eye , where were the feeing^ 1 Cor. 12, 1 5 .
Of thefeverall outward members of the Body.
Of the Heal
TYitHeadis the moft excellent part of the body. Firft^we uncover the Head when we doe homage to a man ; to figaifie,that our moft excellent part3(where- inourreafon and underftanding dwells) reverenceth and acknowledged him. Secondly, becaufe the Head is the moft excellent things therefore the chiefeft part of any thing is called the Headj)ettt. 28.24. thou jhdt
he
Of Mans 'Body.
* 5
£«? f6<* headani not the tayle. So Chrift is called the He J ofthe Church, Epbef.% .23. and the husband is called, The head ofthe wife, 1 Cor, 1 1 . a 3. So the excellcnteft fpi. ces are called, the head offrhes^Exod. 30.2 5.
AH thefenfes are placed in the Heddfxccpt the touch, which is fpread thorow the whole body. Secondly, the#^isfupereminent above the reft ofthe body. Thirdly, the Hud giveth influence to the reft of body. Fourthly, there is a conformicie betwixt the Hedd and the reft of the body. Chrift, the Head of his Church, he hath graces above the reft of his members 5he giveth influence and grace to them, and he is like to them . So themanisthewomans Hedd^ he hath moe gifts than thewoman, he fheuldinftruft and teach her, (heeis of the fame nature that he is, Bone ofhk bonejnd flejb ofhu jlefhfie».2.23>
Ofthe Bye.
FIrft,thc£y*is ffeculum artis^ for men have learned by the£jf*t© make Looking- glafles : if the Chrifta- line homour were not backt with a blacke humour ^the Eye would give no reflex ;fo if glafles were not backt with fteele,theglaflfe would giveno reflex. Secondly, although a man have two eyes in his head, yet he re- ceived but one fight at once, becaufc his optick nerves meetinone. So although he have two cares, yethee heareibutone found at once- becaufc his acoufticke nerves both meet in one. So although there be many members ia the my fticallbody 5 yet all fhould beeof one mindc, becaufe there is but cne Spirit^ Cor.n. 4. Thirdly ,the eye in it felfe hath no colour • for if it had any proper colour in it fclfe, then the object fhould ever appears in tfeat colour which the Eye hatb;as it is c- vident in l/kridcisjuxxhofc whofe eyes are fo vitiate,that
all
fed<*tfttefeiiiy>e(?for- maliterfcuh mfirnmew tahtcr<
i6
OfMans<Body.
AJCol fat iea bitwise the Fnnocenumi old
i alicolours feetne alike to them? and in thofc who have the yellow Iaundife,becaufe the eye is vitiate withy el- lownefTe, all things appeare yellow ta them. So when the minde of man is preoccupied with dangerous error. When Chrift told his Difciples that he muft he whipr, crucified3and rife the third day -the Text faith,T% un- derfiood none of theft things firing hid firm them^ I<uk. 1 8. 3 3,34.Becaufethcy had drunke in a falfe principle be- fore, that Chrift behoved to be a worldly King,^#.i . 6. and this is the reafen why the Iewes interpreted the places coacerning Cnrifts Kingdeme,lieerally, and not fpiritually$ of an earthly Kingdome, and not of a fpiri- tuall, Fourthly, there are five tunicles in the Eye to keepe it from any hurt $ the firft is called drane<cttmicdy like a fpiders webbe$ the fecond, retiformis% woven like a net : the thirdj^^^like a berry : the fourth, Or- »a*,like home : the fift, adnata tunica , the cover of the eye,©rtheeyc-lids. D^^toexprefle the fpeciall care that God hath over his Saints,faith, Thou keepeft meets the dffleofthineeye^VfaU 17*8. Thatis, thou haft a fpcdh all care over me, thou guardeft me many wayes,as the apple of the Eye is guarded with thefe five tunicles.
The eye before the fall,was the windowtoletin good inftru&ions to the foule^but fiace the fall, it hfroxtnetd /tf^//,thebroaker that goeth betwixt the heart and the obje&jtornakeupafinfullbargaine , it is now prontt- (?m e\usicu)u6taftf44 eft minifler, the fpokefman of the wedding with (mne^ and touch is his fervant, and be- caufeitis now themoft finfull fence, God hath placed teares in it,which are the tokens of repentance.
The eye now is an ddultermeyejijet .2. 14. /the eye now is ecnltu neqmm^an eviHeye^Matth.zo.i^dtisuow a covet sue eye^Ecclefitf.j , Give the Lord his hnour with d gotdtye^and diminifhnot his fir [I fraites* Here he al- ludes to the cuftome of the Iewes : for he who had a good
Of Mam body.
*7
good eye ^ payd one of forty, when hee payd his firft fruits 5 he who was of a midlefort of eye payd one of fif- tie.buthewhohada*<w/m#<r^, payd one of fixtiej and they ufed to iay, There gceth the man with a goad eye^ meaning the liberal! ; and. There gocth the man with the eviHeye^ meaning the covetous.
There was a contention upon a time, betwixt the heart and the eye, which of thefe two were the caufe of finns j which was decided by reafon after this fort; Cor At caufam imputans^ occafioncm OchIo :
Thecaufcoffinnsisinthcheart, but the eye is the occafion.
Of the Bare.
The Eare is firft an honourable part of the body* therefore of old thay did hang Eare-rings and Iewels in their Earcs, asafigneof honour. Gen. 24. fo when men were difcharged, their Eare was bored in token of infamie. Ex&d. 22.
Secondly, the Eare is an honorable partfor inftru&i- on: thePhi!ofophcrscallity£*/&tf* dipiplin^^ thefenfe for inftrutfion.
Thirdly for delight, the Eare^ isthe tnoft excellent fenfr; thcr Hove Salomon calls the Eares, the daughters of Mufickz^Ecclef. 1 2 .
Fourthly, the Eare is the molt excellent member for grace $ for faith comtDethby hearing, kow.io.ij. The Apoftle when he cited that verfe of the qo.Pfaime in the 9 of the Hebrews, he citeth it thus, 7^/* haftpteda body fir me 5 but Da vid hath it thus y ihouhafi hired mine eare 5 why ? becaufe his eare was one of the principall members whereby hee gave obedience to God his Father.
C Fiftly,
i8
Of mans body.
Fiftly, there is n®t a member in the body that God takes Inch payncs about , as hee doth upon the eare ; for firft, revelat aurem^he uncovers the eare, or takes a veile off it. t X%m. 20. Secondly jerforat aurcmJnQ boxes the eare. PfaLqz>. as matters ot old bored their feryants eare, that they might dwell vkrith them forever, Exed. 2i. The fir ft was ahinteiigentiam, for underftanding : the fecond was ad obedient iarn, for obedience. Thirdly, hecircumciresthertri,Aa». *.%$% which includes both the former.
Sixtly,thereis not a member thcDivcli envieth more than the eare} becaufe ir is lanua vtU> tie gate ef life^ as we fee in the man pofleffed with a deafe Dwell, Markc 9. 25. he pofleffed that /V/;^ as the raoft excellent, to hinder him from hearing.
Before the fall, the eare was the gate oflife; but fince the fall, in the corrupt ma^it is the gate of deftrufiio )9 Evill /peeches corrupt geod manners. 2 Cor* 1 5. and now he is like unro the deafe adder, be ftoppes hi* eare and mllmt be enckantedyPfalt 5 8.
e:
A collation betwixt riae innocent and old Adam,
A collation betwixt the innocent and eld As dam.
Of the Mouth
Eccl. 6.7. Alt that a manUhoureth^isfor his trmth ; the ^00/6, a little and a ftrait hole, isfoone filled.
Man before his fall was con tent with little,but fince helabourethnotto fill a mouth, but a gulf c, asitwere the mouth of the Leviathan*
OfthTongue.
TheT>ag**of man is a mod honourable member, wherefore it is called wans honour And bi$&bryvGen. 4?. 6.Pfal. 16.9. Mj glory reioycethjoccmk it is the inftru- mem for to glorifie God,
Secondly,
Of Marts body.
*S>
2.
A collation betwixt
innocent and old As datxu
Secondly, a man hath two eares,and but one Tongue ^ to teach him to beefwift toheareand flow to fpeake,
ThirdlythereisbtitoneT^^inman, to teach him not to be bilinguis , of a double Tongue. God will not have a heart and a heart in d man^ Vfal. 1 2 . fo he will not have a Tongue and a Tongue in him5 /V0.8. 1 3 > that is, a double Tongue.
Before the fall , the Tongue of man was likeffo pen $f a fwift writer ^ PfiL 4^. i- and uttered thofe thinges which his heart indited: but fince the tailzie is a world of iniquity, and defileth the whole bodie , and fetteth on fire the courfe of nature, and isfeton fireefheH.iam. }.'6. now it is an unruly cvill, and fitted with deadly poy-
Before the fall, he fpakebut with one Tenguefcut fince thefall,heisfo//«gw, hefpeakes with a double tongue^ Pro. 8. 13. and fometimes trilingu'u Ece/ef. 23. Lingua tenia commovit multos, a third tongue hath troubled ma- ny 'The ctuldeparaphrafe calleth abackbiter,a man with a threefold Tongue.,cx a 7 ongue which hath three firings. Thelewes give an example of ir in Dug, who killed three at once with his evill report ; Saul^ to whomhee made the tvill report; the pricfts, of whom he made the evil] report: and Himfelft^ who made the evill report.
The Heathen in the dedication of the feverall parts of mans body, gave the earesto MmervA> the tongue to Mercurie^ the armes to Neptune^ and the eye to Cu- pid\ &c
OftbeWGmamDugge.
God hath placed xhtWomans Dugge in herbrcft,arid notinherbelly5asiabeafts5andthatfortwocaufes: the , i firft is a Pbyficall caufe, the fecond is a MoraH caufe. #■*•**& t> 3 The
tie
Duplex efeanf* phyft*
zo
Of mans body.
.The PbyJica/ica\\(c>Go'3 hath placed them foneere the iver,thac the miike might be the better coqco£ted,and the more wjfiolfotne for the child : Tbe/^^caufe, that the woman might impart her affecHoa an£ love more to her child, bv giving itfucke with hevbgrge, which is fo neere the heart. The givingofSa^ w& one ofchegrcateft bouds of obligation of old, betwixt the mother and the children? when they entreated any thing of their childrcSjthey would fay, Bjthefe Dugges which gave thee facie, I reqzejl thee doe this . Virgil.
Of the Hind.
By the Hand vye proaaife,aod threaten: it is the right Hand offellowjhi^Gal.i .9 . We reckon by it, PFz/Wm* c$mmeth with length ofdayes upon her right hand, Proit. 3, 1 6. The ancients reckoned upon their left Hand^ untill they came to $n hundred yeeres, and thei*they .began to reckon upon their right hand. So the meaning of Sa- lmon is, that wifedome fhould mate them to live a long age , even to a hundred yeeres. As wee reckon with the#<*W,fo weeworfhip with the tfW: /^protefts, that hzblejfed not his hand when hee [aw the new Mcont^ lit, 31.27. The Idolaters they ufed to ki(& their Idols, Ofe 13. 2. But becaufe they could not reach to the Moonetokiffeher, they kiffed their Hand in homager before the Maone: and hb purged himfelfe of this kinde of Idolatry, And the fpxiall providence of God is to be marked in the ha nd of man , that hee h3th made him to take his meate with his Hand, and hath not left him to gather his meate with his lipps, as the beafts doe; for if man did fo, his lippes, ifaould become fo thickc , that he fliould not fpeake diftin&ly ; we fee by experience, that thofe who have thicke lippes, fpeake notdiftin&ly,
Oj\
v<
Of Mam Body.
i\
Of thcintcrnall members of MansBodie.
Of the Heart]
All the paffions are feated in the heart^e fee inFeare, fuch as are tranfported therewitb^call backe the blood to the heart, as to the place where feare exercifeth her tyrannie, therewith to defend tbemfelves$and therefore it is that thofe creatures, that have the greateft and lar- geft^rtt3arcmoftfearefulljbecattfetbe heat is more largely difperfed within their Heart: andconfequent- ly, they are lefleable to refift the aflaults of feare.
obyft. But it might feeme, that our anger is feated in the Gallu love in the Liver, and melancholy in the Splene^zr\&Q the reft; therefore the affe&ions have not their fea$n the Heart.
A njp* Thefe foure humors 3 feated in the GaU^Liver andSp/ene, arenotthefeate ofthepaffions; but they are the ©ccafion, whereby the paffions are ftirred up; as the abundance of blood in the Liver % flirrcth up the paifion of oiir love which is feated in the heart.
The heart is the firft mover of all the anions of man ; for as the firft mover canyeth all the fpheres of the Heaven with it, fo doth the Heart oi man carry all the members of the body with it. In naturall genera- tion, tht-heart is firft framed; and in fpirituall regenera- tion, iris firft reformed,
The heart liveth firft, and dyethlaft. So in the fpiri- tuall life,the life cf Grace begins in the heart firft,andis laft left there : hence it is, that Michael the Archangell and the Divell,/**/.?. ftrove no fafter about thebody of ^Mofes ^ than they doe aboiitthek^ of man; thcre- ______^ ^ 3 fore \
22
Of Mans Body.
. collatrcn fcewixt tic iBCcentandcld A-
fore the Lord faith, Sonne give me thy hearty Prou. 2 3 .
The Iewes compared the Heart of Man for the excel, lency of it, to three things. Firft, totheholieft of all, where the Lord gave his anfwers. So the Lord gives hisanfwers,Frftoutofthefe4r/: Secondly, they com- pare it to Salomons throne , as the ftatelieft place where the Kiog fits* So the Lord dwels in the heart of man, as in the throne. Thirdly, to Mofes Tables, in which hewrote his- Law* Trou^i. Write Wifedome upon the Tables of thy heart.
God dwelt in the Heart of Man before the fall5 but fince the fall there is a great change in the heart; for out of the&w/,proceed Mnrther, AMteryjviUfteafongs, and fuch, M*th. 1 5. It was a great curfe which the Pro- phet denounced againft the houfe of Abab, 2 King. 10. 27. That it fhould bee turned into a lakes $ butafarrc greater change now unto the heart of a roan, being now a receptacle of all uncleanncfle.
The heart of man before the fall was a wife heart, and placed in his right fide, Ecclef. 10. 2. But the heart of afoole is now in the left fide, Ecclef. 10. 2. The Anatomifts marke when the heart incliseth more to the right fide; thefpiritsof thefemenarc more live- ly , and are more apt for contemplation ; the right hand is the ftrongcr hand, becaufe more heat proceeds from the^4f* to the right hand, then to the left : But when.thc heat equally difperfeth it felfe to both the hands ,-then as man is Ambidexter , he hath the ufe of both the hands equally alike. By the right hand wee doe things more cafily, becaufe motion proceeds firft from the heart to it.Tfac meaning then of Salomon is, that the heart ol the wife man, isaftrong heart, a coura- gious heart, apt to doe good, and a moft honourable parr, wherein the Lord hath his refidfncc$butthe/;<w/ of man fince the fall, isawcakc heart, a faint; heart,
flow
Of Mans ■Body.
*?
flow to doc any good, as a bafe and igaorant heart.
Of the Liver.
TheZ,*Wisinclofedby a net called Reticulum , the feventic tranflate it aSc^-, as ye would fay an haske« for even as the huskc inclofcth the Come, fo doth this net compaTe the Liver $ and it is to bee marked, that God hath fenced his nobleft parts^as the braine, with Pia ma- ter, and Dura mater; the Heart with Pericardia, and the Liver with Reticulum.
Of the Lungs.
The Lungs^ thcbellowesof thevoyce, arefeatedfo neere the heart, to teach us that fpeech is but the inter- preter of the heart, againftthofc who thinke one thing and fpeake another. To make a man fpeake truth, three things are neceflary y firft, there muft bee veritie in the matter-, fecondly, in the conception of him whofpea- kcthjthirdly in his fprech.The firft muft beinfignatt^ht fecond in conceftufhz third inpgne. If the matter be not true5then the conception is falfe^ if the conception bee falfe5then the fpeech is falfe.If a man flieuld fet the kings armes aright^ firft5thcre muft be fuch a thing as a Lyon; fecondly, the Lyon meft bee fet right upon the feale 5 thirdly , the feale muft be fet right in the waxe ; if any of thefe three be wanting, the Kings armes are not rightly fet. So the matter ivhich we fpeakeof, rauft firft be true in it felfe: fccondly,we muft conceive it rightly,&: third- ly,we muft utter it rightly. But in Logicall verity it is o- thcr waiesjfor if there be an agreement betwixt the mar- ter onely and the Tongue ji fcfficeth, although it bee nor rightly taken up by the mindc. As when I fay there are Antifo&ts^ whether Ibcleeve this to be true, or not, it C 4 makes
VeritJse/llnreut'tn eaufa-y in entmctaitone ut fym&o lOj in mente ut tn fubieih; h*c dicttur cam-
Veritas > theolcgicAy twea.
24
Of Mans Body.
'onfeqHerxe0
tendactumjnateriab, /male.
i collation betwixt ths rjnoccntandcld tdatn* i
makes not much; it is a Logicalltm+M ,becaufc there is an agreement betwixt the matter it felfeand the Tongue. But a thedcgic&U truth will have an agreement in all the three.
Augupnes notation then of a lie is not perfit : m$nt\ri cflcwtra mentem ire^ to lye, is t© fpeake contrary to the minde; for it cxprefleth not fully the nature of alye$ for a man may lye, fpeaking an untruth, taking k*o bee truth; therefore/^ maketh an untruthalye, x/*£. 2. 4. He that faith 1 know him y and keepetb mt hu Corn- mmdements^ u a lpr% and the truth unfit inbim ; For if th^ matter be not true in it felfe, although hee take it to be truth, aad do utter it- yet it is a lye : it is a materiall lye, and an untruth, although it bee not a formall lye. So Herctickes broaching their errors, which they take to be truth, teach lyes.
Before the fall,raan fpake as he thought^but fincc the fall,fae hath found out equivocations, and mentall re- fervations, and fpeaketh oftentimes contrary to that which he naeaneso
Ofthe^ibbes:
There are two forts of Ribbes in the body of man: the firft^called by the Anatomifis, €*$& legitime whereof there are fe ven$ thefe defend the vitall parts : the fecond Coft* 7^«r/>,whercof there are five lying to the belly.
Q&ft. When ^#^ ftroke Hazael ztthe fift Ribbe, and Uab0 Amaza^ which of the Ribbes is it meant of here?
i Anfip. It is meant oftheinferiour^^, which wee call the fhort Ribbes -fie any of thefe five Ribs is called the fift Rtbfa.. When Abner ftrucke Hdfdcl at the fift Ribbe, he ftrucke him on the right fide, becaufe he was behind him 5 but when look ftrucke Amaza, hee ftrucke him
on
Of Mans Body.
25
ontbeleirfidc, becaufehee was embracing him. The ftroke of Abnir was deadly, becaufe heeftroke him through the liver; andtheftrokeof/^£wasdeadIy,bc- caufeheftmcke hmTinatthe Pericardia^ tharcorapaf- feth the hcartround with water to refrigerate it; for the nether part of the heart reacheth downe to the fife Rihbt* When the Souldier pierced Chrifts fide3 luh. i?r 34. itisfaid. He pierced hiifide^ and there came forth water and bleed: the Syriacke Paraphrafi faith ^ He pier- ced his Ribbe : that is3 the fift Ribbe , where the Pericar- dii lay.
Ofthe Jntralksl *
Ihc Intrailes are called by the HQbrc\vcsiRech4mimi and by thcGreekes ^A^x^the bowels of compa/Iion, Luk. 1.78. When a womanfeeth her child in any dan- ger, her bowels carnc within her i which is attributed to Chrift bimfelfe5 when he faw the people featured in the Wilderneffe, Mark. 6. -$^<mhAyxns»> Ht< bad corn- faffionvfonthem ; in the Greeke it is^HU bowels did earne within him^ he is a pitiful! high Pricji^wb* is touched with our infirmitie^Heb^ 15.
Oftbelntraile called lejunum intefiinuna.
When the meate is out of the ftomackc, and the Hungry gut 5 called Ieiumm inteflinum, emptic 5 then man begins to be hungry 5 this gut by the Greekes is called nk-^&froni it comes the Greek word n?*v<B,iojafl«
OftbefQJneyes.
The Kidneyes lie in a hid and fecret part of the body ^ therefore David when hee would declare how God
knovTrh
z6
OfMans'Body.
A Collation betwixt Lhsinnocchtandold Adam
Colli.
knowcth hid and fecret things, hec faith5 Thou trieft my Reine?sPf.i$$. that is, my fecretejt cogit ations^ for al- though theaffeftions be featcd in the heart,as the caufc; yet they arc afcribed to the 'Reims, as the occafion : the caufeoffinne is in the heart, the occafion in the Eye, /cf,i 2.2. Thouartneere in tkeir mouth, and farre from their Reims,
Before the fall, all the members of mans body, were the weapons of righteoufnefle ^ butfince the fall, they are the weapons of finnc, Rom. 6. 1 3 . His throat is an yen fepulchre^ Pfal. 5. p. Hufeetefxtift to [bed blood, Efai. 55?. 7« His right hand^ ahandoffalfehood, Pjd. 26. 10. In a Sheepe every thing is good; hiswooll andhissfcinneto cloathus, his flefli to feedeus, his dung to dung the land, his fmall guts to bee Lute-ftrings •, but in a man fince the fall, every member is hurtfull. Inthefacri- fices under the Law, the caulc and the fat about it, was commanded to be taken from the heart, the liver, aodthekidncyes, Exod.29. 13. Leuit. 3. 3.4. Efay 6. 1 o. It was to be taken from the heart ,to fignifie that the feat of our under ftaeding (which is the heart ) is corrup- tedj from the Liver 9 to fignifie that our anger is corrup- teds from the Kidney cs , to fignifie that the feateofoiir concupifccnce is corrupted.
Man before the fall had a beautifull body,anfwerable tothcholitieifeofhisfoule, but fiice the fall. Beauty in a woman without grace , is like a ring in' a Jipines JSunvt, Pro, ir.22. The PhiJofopher gavethiscoun- fell to his ichollers , every morning to looke in a glade, and finding their faces beautiful^ they fhould Libour tobeautifie their minde accordingly. The ancknts faid, . that beauty was the flower of gcodnefic^ that is, bodi- ly beauty was the image of the foules goodncfle. But i he Provcrbe now go'th, The propereft nun at the Gal- lows and the fairejl woman in the Steves $ thofc
who
Of Mans Body.
*7
I
who belie their owue Phyfiegmony, are rather to be pu- nifhedthan others ; becaufc they belie that good pr©~ mife which God hath placed in the Face, AntioehmEpi- fhams by Daniel is called Antiochm Hardface}Dan.S. 23. The impudent countenance of him, fhewed his pervcrfe minde. Socrates confefTed3 that the deformity of his body, did juftly accaufe the naturall deformitic of his foule . but that by induftry {and learning he had corrected that perverfitie of his minde. One looking upon his deformed body:fayd unto hlmfi exceHens ani* ma^quam def$rme hoffttium natta es 5 0 excellent fouUfow bafeiy art thou lodged in fuck a body. The Schollers of Hipocrates carried upon a time, the pidlure of cheir ma • Rev to one Pbilme#es, who was exquifitein Phyfio- gnomie,defiring his judgment what he thought of their mafter? who fayd, that he was one much given to le- chery. But the Schellers found fault with phihmenes, that he fhould fohave judged of their mafter Hipfocra- us 1 and this they told their mafter; who conrefled, that Pbilomenes had judged aright : but he fayd,the love of Philofophie3and honefty Jiad overcome the corrup- tion of his heart,and.hehad gotten that by ftudie3which iiatnre had denied hira.
Ofthefivefenfes.
The fprifig .and original! of the fivefenfet, is in the common fenfe fcatcd in the fore-part of the head : this
ftnfediffcrcih from the reft of the fexfes-, as the roote from the branches ,and as a line dra^ne from the point- the objeds of all zhefevfes are layd up here as in a ftore- houfe, it judgcth of all the objects \ but the particular
/?/?/? confide ret honely of theobjec5t? as it is prefent $ this^/iconfidereththcobje^asabfent. As all the
fwfes have their beginning from this fenfe-, fo all the
(enfes
*S
Of Mans Body;
Sen/cs, Ttrmimntur inhocfenfu^ they end in this fenfe.
All thefenfes agree in this 5 fir ft, that their power is pailive, by receiving in , and not by giving out 5 Reci- piunl fenfllia per immiJsionem}fid difcernwt fcnfitUper emifshnem^ They receive the eb\e£ls by immifsion^ but tht y difcerne them by emifsh»y and looking m them ; As the fight which wee have isnotbyemiffion, but by immiffion, receiving in the light. Secondly, all the/fo- fes agree in this ^ that all receive fingular things, and not univerfall. Thirdly, unto every fenfe there is required a double nerve • the firft to take up the objeft with- out j the fecond workes according as the minde workes3 and diredts the intention of the minde to the outward organ : as in feeing there are two Nerves; one whereof makes the eye looke from without , to the objeft j the fecond Nerve is ruled according to the minde, and dire&s the intention of the minde to the organ. Fourthly, in every/**/* there muft be a propor- tion betwixt the objedl and the fenfe, QutAin medijs de- lettantur^&in extremis cermmpnntur^Thej are delighted itf$b\etls prtponionMe^ but extremities corrupt them^ as if the object bee too little, we cannot behold it, or if the found bee too vehement, it fpoyles us of hea- ring. Fiftlyj to perceive a thing by /**/£, thefc things are rcquifite, the object muftbe prefeQt,but neither too farre, nor too neere. Secondly, there mud be a middle to carry the objeft to the fenfe. Thirdly, the organ rauft be found and whole. F@urthly, the miad muftbe actually intended to the objed.
As the fenfes agree in many things, fothey differ in (lany things. Firft, in their objects, for every one hath a (cverall objed. Secondly, ir* their MedU middles ,fee- catifethetaftcand the touch have no inward midsj but feeing and hearing have an outward aids ; as the
litbt
Dsfffrmt/eafit*, chteHii^
Of Mans body.
29
light, and the ayre. Thirdly, in their vtilitie, for the tafteis moft profitable, AdconfcrvationcmindividuiJL&x. the prefcrvation of our perfons$the touch againc difcer* nethheatc and cold, and other elementarie qualities^ that the creature may efchew things hurtfull ; and fb it fervethalfo, Adccnfcrvationernfyecki, For the continu- ance tfour kind-, but feeing and hearing fcrve for our in- ftru&ions. Fourthly, they differ in generality, becaufe the touch is not determinate to one organ , (but is feated in all the members of the body) asthereft ofthefenfes are. Fiftly,they differ in retaining of tbeir impreffions, for the groffeft fenfes retaine meft ftrongly.
Ifwecconfider fimply our Beings the touch is the moft excellent fenfe, itincludeth all the reft in it, and the privation of it , muft bee moft hurtfull to us. but if weconfider our Wei- being, and comfortable life, then other fenfes are more deare to us , as our feeing and hearing. J
The Tauch in the bea ft, is the moft excellent fenfe; for when a Dog fenteth after a Hare, it is oncly for the Touch, he delights not in the fmell for it felfe, as we doe; toa naturall man , Seeing is a more excellent fenfe than the Hearing^ itferveth more to invention than Hea- ring^ takethup theobjeft farther off, thanthercftof the fenfes doe; it takes up the objec* prefemiy, which hearing doth not fo foone. The Middles where- by the eye feeth, are farre purer than the mids. by which wee heare; the eye more refembleth the ufidcrftanding than the hearing doih^Math. 6. 23. If -the eye be darke , hw great u the darkencjje cj the tody} Here is meant tfee blindneffe of the minde, as well as the darkeneffeofthebody : the eye moves the imaginati- on more than the hearing doth, therefore to the natu- rall man it muft be the moft excellent fenfe ; but te the child of God , hearirg is the moft excellent fenfe 5
For
Vttiitate,
Geterdttaitt Retention.
3°
4. collation betwixt the anocent & old Adam,
Prop'.
Wuft.l.
Tmmortale multiple x> l Tlof£< ex dono cre/ttiz inisfx bypothefiytx don* 90* a creation*.
Ifaft.
Of the immortality of Mans body.
For Faith commeth by hearwg^Rom. I o. 1 7.
Thefenfes of man before the fail were fcrvants to rtafcn,and totheaffe&ions. Butfincethe fall they la- bour to pervert the affe&ions,and to draw them from God :therc is a fit allegoric, wherein reafon iscompa- red to a prudent mother 5 the affections to a young hter, fit for marriage j and the five fenfestofive Sutorsj the fight is conspared to a Painter^ the hearing to a Mufitian ; the fmellto an Apothecary 5 the tafle to a Cooke 5 and the touch to a Bavvdc : and every one of rhefe five Smors come by courfe to this young maid (the affections,) who gave her confent, and fo did her wifer mother reafon alfo : till a King( who was God the Father) fent Embafifadors (his Minifters) to fpeake for his Sonne Chrift, with whom at laft the marriage is per fitted.
I
Chap, 1 1 1 1.
Of the Imm&riil: tie oft he Body.
MAns body before the fall was immorrall. A thing is (aid to be immertall. Firft/1™^ EffentUUyjibns God is onely immortall, *i77j». 6a 6. Secondly j Ex dono cYeationU^by creation^ as the Angels aadthcfoule of man.Thirdly, Exhypothefi*byconditior>% as Adamsbody had bcene immortalljif he had flood in Innccencic. Fourthly., Ex done nova cre&tioaisfiy the re- furreciionjLS our bodies and the new Heavens fhall lafl perpetually after the refurredion.
The Phy fitians obferve three eftatcs in man. Rrft, dvTia.Ku.r\ycum (/&* acced.it qttam decedit^ when more not> rifhment remaines with the body, than goeth from the body 5 this fhould have beene in Adams pofteritie, if
he,
Of the immortality of Mans holy.
3*
hcc had not fallen. The fecond eftate is «>*'*> C7*^ quantum dcccdit per pugnam , nntxit infantum appcmti When as much nourishment remaines as decayed The third eftate i^^^-^-Declmam &ta*s ubi accede mmtts auam deficit, this is the decaying eftate of roan , ^ when Icfle nourififomem remaineth than decayeth ; and this was not in Adam before his foil.
When vvc put warer :n:owii]e3a:the firft the vifine converts the water unto it;but put often water to it,thtjn alltujnes to water. The body of man before the fall fliould not have turned to corruption, but ftiil fhould have turned the nouri/hment to wholfome food. It is true, there was feme cootrarieric here . for otherwayes he could aot have beene nourished, but this was with- out the hurtof the whole, which remained whole and perfit; fothat his body lhould have beene aquiva- letter incorruptibile^ Licet nen videretur eadem numcro materia. Itihculdftill have remained that k Ife- fame body, although in it there was fame alteration ; for even as The/ius Shipfc, (after that hee had fcoured the Sea from Piratsby her) they hung her up as a memorial] to thepofteritie; zndt)\Q Athenians ^ when any plankeor board decayed in her 3 they puca new planke or board in place of it 5 fo that fhe wtttiiXieddw xumero navis% that fclfe fame Shippe (he wds before. So fl body of man have beene ap-
plying new and equal! ftrengtb for thflt which fai- led.
The Church of Rum holds, that the body of man be- fore the fall wasmortallot it felfe, and rbatthetmraw- talkieofit,came oncly from without, frcm that fuper- naturallnghtccu.rneirewhichGodcioathed Adam with, and that death isonely but by Accident from done, be- caufc it removeth the bridle, mginall righteoufnep^ whicfe held backe deathiand (they fay) tfcat the foulere- ^^ ' quired
Cthot djfumima/y ut ccr- r ait to c/a* pofiet axedere ex confarnpUone ndturdz in humid te**Jct*tr<
VXutarchi Until,
Th? tenet of the Church of Rome, con- ccrnragtbe immortality ofthebody.
BetUrmidegr*t.pr]mt horn* nii /'/.?»
poieratmwy (edtnfmfu dtyifopotcratmort. ,
quired a fit body to excrcife her fa nations $ but it could not have fuchabody,except made of contrary humors : hence it received a body joyncd to it, by accident mor- eallj which defed (they fay^ is fupplied by thatfuper- naturall righreoufneflc.
Againe,they hold, that this nccelTitie of death which was in nature before the fall, is now turned fincc the fall into a punifhmentof finae. It was naturall before thefalKfay theyjforawoman tobeare children, but after the fall it was painefull, and a punifhroent of finne. It was naturall before the fall for the Serpent to glide upon her bellie, but after the fall, fliewas to glide with paine upon her belly, this was the punifliment of finne. So (fay they J death was natural! to man before the fall in his Pure naturals • but now it is turned to him un- to punifhment of finne- and asthebeafts which finne not,yet die$fofhouldman in his Pure naturals ,havedied, although he had not finned, if fupernacurall righteouf- ncfie had not reftrained his death.
But wee hold, that Adams body in his innocent eftate,was naturally incorruptible ex hypothefi^ that is, fo long as he ftoodin holinefie , there was fuch a har- mony a raongft the qualities of his b©dy,that they could breed no diftcmperature.or bringdeath to hi m- his body before the fall might have died, but this power fhould never have becne reduced into a& } fo long as he obeyed j his maker: butitisotherwifemortailnow, for now of nccelTitie hee muft die 5 then it was in potentia remo- tifsima^ in a moft remote power to death , now it is in potemia propinqua , in a moft neere power: Angeli mn peter ant mori , nequeneceffe erat eis wort • Adam , poterat mori , Jed non necejfe erat ei mori , fed Adam$ | cor r up to, necejfe eft ei mori ; The Angels could not die , neither was it neceffary that they fhould die : Adam might , die , hut it was not necejfary that hee fhould die : hut ;
Adams
Of the immortalitie of the Body.
??
Our reafons to prove that the body was na- turally immoi tall,an4 net fuocrnacu rally.
jtfeajon.
Adam being corrupted, it is neceffarj that be fyoulddis.
Our reafons to proove the immortalitie of Adams bodie before the failure thefe.
Firft,the fouledefireth naturally alwayes to be in the body, therefore naturally it might attaineto this end$ (for naturall defires before the Fall were notfruftrate) fo that it behooved the body naturally tobeimmor- tall,andfiot fupernaturally (as they hold)for the further clearing of this, wc rauft confider the foule, eyther in the reparation from the body, or as it exifts after the feparation : In the reparation from the body, it is con- trary to the defire of the foule to be feparate from the body -.therefore the naturall defire of it is to remaine in the body. Againe, when the foule exifts out of ihcbodysftprAttrfiaturamejuttitis befide the nature of the foule, although it be not contrary to it, there- fore it muft naturally long to be in the body againe. Theyanfwer, that the underftanding creature defires naturally fome things which it cannot attainetobutby fupernaturall mcanes • as the foules of the bleffed na- turally defire to be joyned to their bodies againe, yet they cannot atraine to this, but by a fupernaturallpow- er, to wit, by the refur region. So (fay they.) the foule naturally defires the eternitie of the body, although by
nature it canaotattaine to it* but there muft be fome fupernaturall righteoufnefle, tocaufeit attaineto this. An/tier , The cafe is not alike, after hee hath finned, and before 5 for after hee had finned, and the foule feparate from the body, naturally it cannot be joyned to it againe, but by the fupernaturall power of God 5 but before the fall, the foule fhould naturally have attained to that defire, to have enjoy ed an immor- tall body, for it had no defire in it before the fall, which it fhould fhun and flee, as repugnant to the na- ture of it, to remainc a little while in the body , ]> and
AlifmJeffcenfrd^Uifuii prater natur^m anim*,.
34
Of the immortalitie of the Body.
De fumme Cono} ?/5 . 1 • fe&<6 8,
$5 ttnium yezctatiTtAm
& (en fits y^mf'tcu'tdtem h*6nit actum naturdlem , fed fecundum faptriorem facdittemjhdbult ddnm fvfernaturdtem*
Cmjequince.
and afterward to remaine ftill without the bo- dy.
Secondly, Ltfiius the Iefuitc anfwers after this man- ner, That there are three faculties in the foulc ; the ve- gerative,fcnfitivc>aRd undcrftanding facultie • he faith , that the foule fhould have had an inclination and defire to the body naturally ^according to the vegetative &fen- fitive faculties, but not according to the underftanding or fupreme facultie wch required a fupernaturall power to worke this defire. The foulc (faith he) being fatisfi- cdinhernaturalldefires, in her vegetative and fenfi- tive faculties .cannot long for thofcagaine, by a fuper- naturall defire 5 for it longeth now, to be like the Angels of God j neither mArrying^nor giving in marriage, Mattb . 2 2.30.Butfupernattirallyin the eftateof bleffedncfle fhcedcfircth fuchabody, which {hall not hinder the body toattaineto her fupreamcand laftend. Anfwer* It is true, that after the fall, the vegetative andTenfitive faculties hinder the intellc&uall facultie to attaincto the fupreame end, God ; but before the fall3 and in the conjun&ion of the foule with the body againe, thefe inferior faculties were fubordinate, and fhall be i ub- ©rdinatc to the fupcrior facultie, and did no wayes hinder or (hall hinder the fuperior facultie • therefore the foule naturally before the fall dcfiied, according to all thofefaculties^the conjunction with the body, and fo it fhall in the rcfurre&ion. Thefe be Le(fius words, ?tyn Abhorret a c*rp$re nifi tale fitted libertati &funSi- oniintelligentiAefficiAt^ ItAbberresnoXabohy, butfuch a body which hinder eth the libertie Andfunftien tfthe under- (ianting. But fo it was, that the body of man was fuch before the fall 5 therefore the foulc defireth naturally the conjundion with the body, intheeftate, and like- wife fhall doe in the life to come.
Hence we may gather, that the foule after the refur-
re<5Hon
Of the immortality of the Body .
rc&ien (hall enjoy a greater meafure of blcffedneffc and joy, then it did before, and that the body (hall not be a hinderance to it, as it is now ; for n® w when it be. gins to thinke of God aad fpirituall things, it muftbe abftra& from the fenfes,' as the Prophets had their heavenly vifions intelle&uall, and not by fenfe j but after the rciurre&ion, the fenfes (ball not be a hinde- rance,but a furtherance to the foule.
Mam after his fall lived 9 3o.yeares,(?<?#. ^Metkufi- lem p£o,ycares,wanting this fupernaturall, i.rigfatcouf. nefTc,what made this ? nothing but the reliquesof that naturalliraraortalitie, which was in man before the fall- therefore it was not fupernaturall righteoufneffe that made him immortal,
God made the I/raelits cloathes Loft forty yearesin the WiUernelJe^Dcut.19^ . And Manna in the golden pot, Heb. 9,4. corruptible in it felfe, yet to laft fo many hun. dredyeares. And if Idfephs bones lafted 2i5,yeares, Io/h.2^1. And if the Egyptians could embalms bodies artificially, that they could continue without corrup- tion, forfo many hundred yeares; how much more could God make Adams body to have continued with- out corruption naturally, if hec had flood in inno-^ cency?
The fourth rcafon is taken from the caufc of death, which is finne $ there was no finnein his naturall body, and therefore no death. There are three things which foilow finne. Firft, Dominium Peccati tthe dominion of finne. Secondly, Senfus peccatt, the fenfe of finne. Thirdly, vltimum cQnfequenspeccati^ the laft confequent of finne upon the b@dy,when it is turned to duft. The dominion of finne, is taken away by regeneration • the fenfe of C\mc, is taken away by deathjthe laft con- fequent of finne, when the body is turned to allies (the body all this time being neither Pur urn nor impurum^ D 2 but
u
3{eafo
'on. 2.
fyafon.3.
^eafon.^
^
Cor put confdcratut vt tfi purttTxjmpwum-) nw
A c olktion betwixt the innoecn:,and <M.AdAm.
Acelfction betwixt the inno cen^oldjand gloris
fied Ad*m»
Oj the immortatitie of the Body.
but ncn furnm) this is taken away by the refiirrc&ion. There was no dominion of finne in Adam before the fall, therefore be had no need of regeneration ; there wasnofenfeof finne in him3 therefore he could not naturally die; the laft confequent of finne was not in hinvherefore his body flood not in neede of the refur- re£tion:
Manbcfore the fall, his body was immorrall natu- rally 5 Chrifl the fecond Adam his body was mortail willingly, but not necefTarily ,for He tookeonr infirmities upon him fifty. 5 3,10b. 1 o4 therefore Augufitne faith well, Traxit qui Jem mortalitatemfid nan contraxit5 ^r mnfuit necejjitas in chrifto refpeftu peccatifedreffeftupcena.Hee tooke our mortalitie upon him , but he contracted it not by finne : there was no necejfnie whereby Cbrifi Jhould die in refpefi of finne fat inrefpeft oftbepunijhment. But man now neceflarily dieth, it is appointed for all men to die, Eft Mat a neceffitas Adamo^eft innata neceffitas nobis^ & eft affumpta neceffitas in Chrifto : Necefsitie of -death Wis Uyd upon Adam for his finne ; necefsitie of death is inbred in us%, but death was willingly affumed by Cbrifi. But yet when he had once willingly takes upon him our nature & in- firmitieSjhe muft die ^ for it is appointed for all who have taken our naturall infirmities,to die. A mas gives his word willingly fuch for a fuaime for his friend,but when he hath willingly given it3 a neceflkie is layd upon him to pay it. So Chrift willingly tooke this debt upon him , and now muft of neceffitie pay it.
Thefirft Adam before his fall, his body was immor- tally* hypothefi,that is, if he had flood in obedience to God,thereflK>uldhavsJbeene no contrarictie betwixt the humors of his body to have bred corruption, there fliould have beene no deformitie or defe# ia his bo- dy. Butfince the fall, the body is a monail body,
Of the immortalitie of the <Body .
a deformed body, aad corruptible. But in the life to c*mc5the foule (ball be fatisfied in all her defires, & all evill fliall be removed from it, both a&uall and poten- tiall;thcrc (ball be no a&uall evill, becaufe grace being consummate in them, it excludes all finae ; there fliall be no potential evill in them, becaufe they being con. firmed in goodacffe, they cannot finne. Now the bo- dy in the life co come, (hall be fully fubje&tothe foule, net onely in refped of the being of it, but alfo in re- (ped of the a&ions and paffions,the motions, and cor- poral! qualities ©fit; and then it (hall be free from corruption both aciuall and potcntiall : it (hall be free from a&uall corruption, becaufe there (hall be no de- forraitieordefeft ink, and from potentiall corrupti- on, becaufe then they can fuffer nothing, that can be hurtfull to'them \ therefore they fliall be impafifi- blej When wee fay the bddies fliall bee impaflible, wee meane of the hurtfull paffions that may hurt the body, but other wayes the fenfes (hall have their com- fortable paffions from the obje&s • PAfiiofenfu* eft per- feftiva^ pafsie natur* ejl a/fiiffiva vel corrupt iv a • The paf$hn$f the fenfijer fits the fe*Je fas Muficke dothvour hearing) butthe prions of the nature corrupts *nd afflicts n*ture, as ficknefTes. We fliall have fmall ufe of the fenfe of touch in the life to come, which onely ferves for the continuation of our kind and perfons- this fenfe is common with the beads $ but the feeing and hearing being more excellent fenfes, are more fpirituall, receiving more immaterially their objects : thefe fenfes fliall remaiae in the life to come , and fuf- fer by their ©bje#s, \CmnthXh&f.\'>Vtrf&ci. The My isfiwne in corrupt ion ^nd is rAifed inincorrupttin*
AdAms body before the fall was a glorious body,
andbeautifull ; but the body of man fince the fall hath
loft that glorious beauty, and hath aaaay blcmtfhes in
Dj ir.
n
Bos. I Immortalttatisfivt $mz
Duplex malum )*8$#ky &potenttAte%
Dos, t €l4rit/ftu foeghrU*
?8
Tr'iphxpulcht\tudo>ex2 ternafotvtsrfrtcedem <*b extrtjifecc,pr tadmt ab fofrinfcco*
Of the immortalitie of the Body.
it. Butthcbody in glory fhall be moftbeautifull, ha« ving the glory of the foulc tranfparent in it : as we fee the colour of the Wine in a glaffe s fo the glory of the foule (hall be feene in the body ^ this glory in the body (hall bee a corporall glory, for this maxime holdeth, Omne receptum in rcc'tpientejft fecundum modumrecipien- tu.&nonrecepti; Every thing received^ is in the thing receivings according to the nature of the thing receivings and note/ the thing received. So the body being a cor- porall thing, receiveth the glory from the foule after a corporall manner. A body may be fayd to be beau- tifull three manner of wayes.Firft^becaufe of the come, ly proportionable colour of it 5 as Ab felon was beau- tifull, this is a naturall beauty. Secondly, when the light from without doth fhiae upon a cleare obje<ft, as the Sunne upon, a Looking- glaffe, doth cafta^flex. the third arifeth from an interaall light, as the light which is in the Sunne or Starres 5 The beauty which was in Adam before the fell, was that naturall beauty arifingTrom thecomelineffe & proportion of his body, wherein hee exceeded all the fonnes of men ; The beauty in M&yfes and Stephens face, was like the beau- ty of the beames of the Sunne reflex' t backc upoa the glaffe. But the beauty of the glorified bodies fhall be like the beauty ©f the Sunne and the Starrcs, not from without,as the light of the glaffe^but frem the ownc inward light* this is the light that is fpoken of Matth. 13. The jufi (hallfhine as the Sunne in the King- dome of my Father. Chrifts glorious transfiguration, was a forerunner of that glory that wee fliall have in heaven : Wee fhall he made conformable to bis glorious hody^ilph.^.z. This glory in Chrifts transfiguration, inrefpe&oftheEflcncc, was all one with the glory in the life to come5but it diffcreth in meafure from that meafure which he hath in Heaven, becaufe it was not per-
Oftheimmortalitie ef the 'Body.
39
permanent5but eaely for a timers the Sunne in lightens the Ay re. Againe, in the transfiguration it wasonely in his face, bat in glory it is through his whole body, therefore the Apoftle calls it His gUriotM fody> i Cer. xj. Thirdly, in the transfiguration his cloathes were made white 5 but in glory his body is not cloathed, i Cer. 15. 4J.fr# (iwenindijbonwr^ and riltth in glory.
Adams body before the fall, was a nimble body and agile, fie for the difcharge of the functions of his foule -for if Afahel was fwiftas a Roe, 2 Sam. 2. osuch more was Adams body- Man fince the fall, hath a heavy and a lumpifh body, unapt to ex- ecute the fun ftionsof thefou!e$ neither can itper- forrae thofe a&ions which the foule requires of it. But in glory, the foule having attained to the fulnefle of the defires-of it, the defires of the foule mooving the body, the body mud be raoft nim- ble to obey „ In the firft Adam there was no refi fiance in the body to the foule, but in the glorified Adam the foule (hall communicate to the body fuch power, that it (ball be m oft ready toobeyit. Befides theglory that fhall redound from the foule to the body,the foule and body both fhall be replenifted with the Spirt of God, which fliall make the bodies nimble and agile, and not heavy and dull as they arc now. One Eg before it bee hatches heavy & finkcth downe-but when it is hatcht, andfulloffpiritsjthenitfleeth: So thefe bodies which are heavy and dall now,being then replenifhed with the Spirit of God,(hall beagile and nimble ; therefore the Apoftle faith, We (hall be taken up tomee)eCbri(l,\ Cer.
1 j. Our bodies then being ; agile, we fhall meet Chrift in the Ayre, 1 Cer. 1 5 .43.// uf&wenin maktmfle^ndratfed inforter.
The firft Adams body was a naturall body , and was to bee entertained by food as our bodies to pre- 1 D 4 ferve
3 4 AgllltAtltl
7>es.
+.S*foiUta£iiJhnJpjs
n'ualittttt*.
4°
Of the immort alkie of the Body*
fcrveitfrora corruption. The old Adamsb$dy, al- though it be entertained by food , yet cannot be pre- ferved from corruption. But the foule of the glorified Adam enjoying God, adhercs'tohimperfe&ly^here- fore the body enjoying the foule, fhall be perfe&ly fubjefl to the foule,and fhall be participant of the foulcs properties/© farre as portible it can, having the vegeta- tive and fenfitive facultie fully fubjeft to the reafonable foule, Then the meat e and drmkeofthe foule fhall be ^ to doe the mil of the Father Joh.^.^ And to live upon that hid Mannafieve.i. The nature of every thing is more per- fect, the more it is fubjed to the forme 5 but then the body fhall be moft perfeft, and therefore then moft fubje<ft to the foule,i Cor. 1 5.44.// U (ovoen a natur all bo- dy jindrifeth afiiritualtbody ; It is called a fpirituall bo- dy ,not that it is turned into a Spirit, but beeaufe it fhall be altogether ruled by the Spirit.
Chap. V.
OftheferfeBion of Mans Body.
MAn was created a middle, betwixt the fuperiour and inferior creatures. There is Kfe in Angel and Man^ but more excellent- ly in the Angell than Man • fo there is life in Man and intheBeaft, but more excellently in Man than in the Beaft, and in this, Manmayrcjoyce, that there is no creature which difdaioes to fervc him$ yea, The Angels ate mimflring (piritsfor his good^ Pfal 104,4. Andfio marvell that he is beloved of all thefe, feeing all ©f thefe, in fome fort , and every one of them, both earthly and heavenly things doc like him, be- eaufe hee is a middle in which both agree 5 and as
the.
Of the perfection of Mans Body.
4«
theIewesfayd,2£*&M2.43. Ewe we not all a part in David the King > So all the creatures fay $ Have we not all a par tinman}
There are three worlds, and man is the fourth. Firft, the elementary world. Secondly, the celeftiall world. Thirdly,the angelicall or fuperceleftiall. Fourthly, the little werld,Man. And thofe things which are found inthe inferior worlds, arelikewife found in the fupcri^
element a riejZAlefi is Jit* permunddmus^ mi- ctdcefmo*.
or * we have here b clow the elementary fire, here it is , ignis ^ra^burning fire:This fame fire is in the Heavens, and thexc it is ignis fbvens fy vivificans, it quickneth and nourifheth all things. There is fire above in the ce- leftiall fpirits, and there it is, ignis ardtns &amor Sera- phicm^ burning in love ; Man the fourth world hath all thefe three forts of fire in him. Firft,thc elementary fire, in the competition of his body of the fourc.ele- ments. Secondly, the celeftiall fir.e,the influence of the Planets in him. Thirdly, the fuperceleftiall fire, the loveofGodheatingand burning within him,£»£,24. Did not our hearts burne withix us >
God hath joy ncd all things in the world, per media^ by middles 5 as firft,he coupled the earth and the water byjlime ; fo the ay re and the water by vapours-, the ex- halations are a middle betwixt the ay re and the fire 5 ar- giUa^ or marie , a middle betwixt//**; and ftcnes^ So the chrifiall betwixt water and the dtamont -y Mercu- ry or guickfiher) betwixt water and metals -, Pyr- rhites the firefione or marcajiey betwixt ftones and metals $ the cor ail betwixt roots and ftones , which hath both a root and branches; Zoophyta^ or plants refembling living creatures (as the Mandrake re- femblingaman3 thehearbe called the fcjthian krnbe^ refeaibling a lambe ) are a middle betwixt animals and plants \ So mph&ii% (as the Seale and fuch ) betwixt the heap hying on earthy and in the Sea 5
fo
4*
Of the perfection of mans Body;
A collation of Man be- tweenethe thrc« cffetes of hU life*
1^
Prop. IBuJt.
fo S truth? ec ameltu ,the o/r/f & bet mxtfiwks and fc4yf x5 So the fleeing fijhes are a middle, betwixt thtfowles and thefi/bes 5 the £*tt betwixt creeping things and the/w/^ the hermaphrodite betwixt nun and woman; the */><? betwixt a ?»*# and a J* *jf , and man betwixt the bctfl and Angels.
A collation betwixt the child in his mothers belly, and when he lives here after he is borne, and when hee lived under the ceremoniall Law,
In the mothers belly, the firft fevea dayes it is feede onely , and then there is feare onely of effluxions, but if the mother retaine the feede the firft fevea dayes, then there is h©pe that it will be embryo this an im- perfed child in the mothers belly $after the feventb day till the fortieth day, then there is danger that flieeis ab~ hort; iffhc part not with this before the fortieth day, then it is fans vivens a living child,tili the birth:
When the child is borne, if hee live till the feventh yeare, then there is hope that he ihall be lively, and if he live till the fortieth yeare,that then he ufually comes to his perfe&ion and wifedome.
Anfwerable to thefc under the ceremoniall law,were the children paffing the firft feven dayes, who were cir- curacifed the eight,and the fortieth day were to be pre- sented before the Lordj&?s7/.i2,6i
I.
Thatthelivesof beefts are mortally I. ReAfon.
Chap- VI.
OftbcSeuleofMin.
Tf* He foule of man is an immortall fubftance. -*- The oppofition betwixt the life of the beaft, and the foule of man, ftiewech that the foule of man is imtaortall. Firft, the life of the beaft is mortal], and perifheth with the bsdy, becaufc there is no
opera
Of the Souk of Man.
4?
T.RcAJM.
operation in the fcnfitive facukic without the organs L of the body, but in the beaft there is no operation found above the fcnfitive facukic, for they neyther underftand nor reafon,P/i/.3 2.?. Be not like the borfe or m*le> in whom there is neither under/landing mr reajin. That tbe beafts neither can underftand nor reafon, it is manifeft thus,becau(e all beafts and fowles of the fame kindc workcalwayes alike8(being mooved ©nely by na- ture, aad not by art) as all the Swallowes make their nefts alike, and all the Spiders weave their vvebs alike 5 therefore the beaft can worke nothing without the or- gans af the body thereupon it follow eth,that when the body of the beaft perifheth,the life periftieth alfo.
In every thing which may attaine to any perfecti- on, thereis fotuad a naturall defire to that perfe&ion; that is good which every thing defireth 5 but every thing defireth the own proper gaodneffedn beafts there is no defire found, but in their prefer vation of their kind by generation • they have this defire, hic& nunc, at this time, and in this place • but their defire reacheth not to perpctuitic, for the beaft is not capable of perpe- ruitie,therefore the life of the beaft is mertall.
Delights perfe&the operation andasfawces give a good relifti to the meate,fo are delights to our workes: when any thing hath attained tbeowae proper end, it breeds delight : but all the delight in beafts, isonely for the prefervation of their bodies ^ for they delight not inibunds3fniels3or in colours y but fo far re, as they ferve onely to ftine up their appetite to meate or to provoke them to lull: 3 :.s when the Elephant beholds red colours ,it moves himtiot to figh^butftirres him up to luft, and being thusenflamed he fights, but firnply his luft is furred up by it ^ therefore the beafts have no delight but in bodily and fenfuall things , and doe nothing but by the body : therefore Levit. 17. 11.
The
3, Reafojt*
44
OftheSouleofMan.
Theliftofthcbcafliif*i&t9bemtbeyU<>&% which is not to be found fo in the foule of man.
If the fenfc received things without a bodily organ, then any ofthefenfesfliould receive in them bothco- lours3founds,fmels, andtaftcs, becaufeanimmortall flib fiance doth apprehend all the formes alike • as wee fee in the understanding ufiag no bodily organ, itundcrftands all fenfible things alike. Therefore the fenfitive facultie is ftill bound to the organs ©f the body.
The fenfe is corrupted by a vehement objed, as the fight is dazled, and the earcs arc dulled, by to© vehe«. ment objects of feeing and hearing: but the underftan- ding,the more it apprehends, the more it is pcrfc&edj becaufe it ufeth no bodily organ asthe fenfe doth.
Objeft. But it may bee ©bje&cd againft this out of A8,26.24*Tqo touch learning bath made thee madde^^m it may feeme that the underftanding is dulled by lear- ning5and not perfe&ed.
Jnfw. When a man becomes madde through lear- ning, it is not the underftanding (imply that is madde, butthcdiftra&ion iSijnthe fenfitiue part arifing from the ill conftitution of the body.
Thefoulesofbeaftsaremortall, therefore fUttmd. Tythagor** erred, who held that they were immor- tall.
Chap. VII. Of the Immrtalitieefthe S$*U.
THattheSouleofMaa is immortall, it is proved by thefe reafons.
Firft, the Souk when it linderftands any thiog, ,;
it
Of the irnmor talkie of the Soulel
45
itabftra&sfrom the things which it underftands, all. qtiantitie,qualitie, place and time, changing it into a more immaterial! and intelligible nature- which is uni- verfalitie , and lofctb the particular and individuall na- ture „« as our ftomackes when they, receive meates change and alter the outward accidents of tire nou- rifhment to the owne nature, whereby it becomes flefh and blood. So the Soule when it conceiveth of a thing, it feparateth all theie drrgges of particular circumftan- ccs from the body, and conceives it univerfally in theminde. When a man looketh upon a horfe, hee feethhim of fuchquantitie,cf fuch a colour, and in fuchaplace • but when he is conceived in the minde, then it is. an uniyerfall notien agreeing to ailhorfes. As the thing conceived in the minde is not vifible, be- caufe it hath no colours,, it is not audible, becaufe it j hath no found, it hath noquantitie, as bigge or lit- ! tie ; . So the Soulc it fdfe muft be of this nature, with- out all thefe$ quantity, quality, time, and place 5 and therefore cannot be corruptible.
If the Soule were mortall,then it fhould follow, that the naturall defires fhould becfruftrate, but the na- turall defires (which are not finfull in the Soule ) cannot be fruftrate, Mitura mkilfacit/ruftray Nature doth nothing in vtive-jt fhould be in vaine,if there were not fomething to content it, which being not found upon earth, niUft.be 1 ought for in heaven 5 therefore the foulefc immortal!, A finfull defire cannot be fuL- filled :as if one fhould defire to be an Angell^but natu- rail defires,(as the defire to be happy & to be free of mi- sery )cannot be fulfilled in this life . therefore it muft be fulfilled in the lift ra come; naturally every man defires to have a being after his body is diflblved 3 hence is that defire wch men have to leave a good name behind them, and fo the defire that they have that their pofterity be
well I
7$eajbn.2i
yijiHIL' . Jii'uj.j»it>,
4^
Of the immortalitie of the Souk*
T\eafon^9
well, and that their friends agree,and fuch:and from this natural defire ,coraethefeambitiousdcfitesinmen who arcdefirous to ered monuments and fepulchers after their death, and, to caU their Unis after t heir mmeyP/alm 49. 1 2. So Abfalon for a memoriall of himfelfe, fet sp a pillar inthe Kings dale, 2 £00. 18.18. Andthcpooreft tradefman hath this defire when he can reach no high- er 3he will have a ftone layd upon him, with his marke and na me upon it 5 this very ambitious defire in man isateftimony in his mindethathe acknowledged the immortalitie of the Soule.
Quefi. «SV<tf«*moovesthequeftion here, how (hall we know that thefe naturall defires are agreeable to rcafon, and that they muft be fulfilled becaufe they are naturall.
dnfw. Heanfwers, that this defire of the immorta- litie of the Soule is naturall, becaufe it longeth t© have man a perfedi man ; for man is not a pcrte& man,while he hath a Soule and a Body j'oyned together after they are feparate, fo that this defire cannot be a fiafull defire, becaufe it is from the God of nature. Things without life feeke their prefervgti<3kn3/5^//^w numerumjxi their owne particular being, and refift thofc things which labour to diffolve them; beafts againe defire the con- tinuance of their kind ut nunc^ onely for the prefent, they defire not thecoetinuance of their kind perpetu- ally; but man naturally defireth effe abfilutum fuum, his perpetuall being, included within no bounds.
The Soule is no bodily thing,therefore it is not cor- ruptible^ it bea b©dy:it muft be finite,and confequcru> ly cannot have an infinite power 5 but the power of the Soule is in a manner infinite in undcrftanding,compre- hending not onely Angular things, but the kinds of all things, anduniverfalitie$ therefore the under -
ftandin
5
Of the immor talkie of the Soule.
47
/tending cannott be a Body, and confequently mor- tal!.
Ol>je£}. But it may feeme,that the fimne and fire which are bodies,may multiply things to an infinite number, and therefore bodily things mayhave power in infinite things, as well as incelleftuall.
A»fw. The fire may confurae fiogular things, by ad- ding continuall feweli to it $ itcanno: confumere ftecies renmjkt kinds of things. But this is the perfection of the underftanding, that it conceiveth not onely An- gular things, but alio all kinds of things, and univer-, lall things, (that in a manner are infinite) and fo where the underftanding receiveth thefe things, it is not cor- rupted by them, neither corrupts them, but is perfeft* ed by them.
Every corruptible ching is fubjeA to time and mod- Tfeafon Al on ^ butthe Soule is neither fubje<9: to time nor mo- tion $ therefore the Sowle is no! corruptible: That the 5ouleisnotfubjc&toraotion,itis cleared thus; moti- on hindereth the Souletoattaincto the owne perfecti- on, the Souk being free from motion and perturbati. ©nismoftperfc£,andthcnitis rnoft fit tounderftand things 5 as the water the more clcercitis, it receives the fimilitude of the face more clearely , Therefore it was that Eltjba when he was to receive the illuminati- on of prophecy, he called for a Minftrell,2 King^i^, to play fad muficke to fettle his affections.
Thefe things that are true, have no needeofalyeto T^ea/on^l further them,but to ufetheimmorulitie of the Soule as a middle to further us, to the duties which wee are bound to doe, were to ufc a He,if the Soule were not immortall • for many religious duties which we are bound to performe, require the contempt of this life,as the rcftraining of pleaiures, which a man could not doe if hee had not hope of immortalirie, in which
he
Of the immortalitie of the Soule.
hefindcththerccompcnccof.hisloiTes. This perfwa- fion of immortalitie, made the heathen undergoe death for the fafety of their conntrey » and if our laftend wereonelj? in this life, then all that we doefhouldbe for this laft end, to ay me at it, to procure it, and never to croflfe it : it were great madneffe in men, to undergoe fo many hard things as they doe, if they had not a per- fwafion in their hearts of this immortalitie, if we hope onely in this life, Then ofaU men we are moft miferable, icor. 15, and if the Soule were not immortall, Chrift would never have commended him, who hated his owne Soule in this world ,that he may gainc it in the life tocome,M^.8.35.
The Soule is immortall becaufe God is juft.for God being the Iudge of aIl,C7^. 1 8.23. it behooveth him to punifh the wicked, and to reward the juft 5 but if God did net this in. another life, he fhould never doe it- for in this life, the wicked ftmri{by and the \ufl are af flitted, F/&/.37. therefore as Godisjuft, there remaines ano- ther life, wherein the foules of the godly are rewarded for wel-doing: the Prophet faith/dr.12. concerning every mans reward, O Lord thm art juji when I plead with thee ^ yet let me talke with thee $f thy judgements ^why doth the way of the wicked prober ,and whygoeth it well with thmthat they doe wtckedly. To the which objection he anfwereth; (that he may defend the juftice of Ged) Gather them together <u a fiocke to the facrijice 5 whereby he fignificth thatafter this life, they fhall fraart in the life to come, howfoever they have efcaped in this life. SoChriftinthe parable, Lak.i 6* bringeth in Abraham defending the juftice ef God againft the Rich glutton, MatthXhap.iiyerfoi. 33. God k the God oftheli- vwg,andnQttbeGodoftbedead\. As Chrift proves out of this place, the refurre&ion of the body; fo hence is clearly prooved the immortalitie of the
Soule:
Of the immortality of the Souk.
49
Soule : for when God makes a covenant with his o wne , it is a perpetual! covenant, therefore it is called a cove- nant of fait, to note the perpetuitie of it. Num. 1 8 . i ? . If thefe with whom God makes his covenant exifte not , then,thecovenantmuftofneced:tieceafc-, but the co- venant of God ir^dures forever- therefore thefe with whom he makes the covenant muft live forever. God calling himfeife the God ofthe Patriarches after their d^th^Exod.^6. thenthefoulesrauft be irmnortall after the ftparationfrom the body.
It is fayd of lofias^ although hce was flaine in the bat. tell, yet, Hervai gathered in peace to his fathers? thenhee muft be gathered to the fpirits of his fathers who enjoy peace, for he vras not gathered in peace in his body, For he was flaine, 2 Chron. 35. Ic is fayd of Abraham onelythathe was gathered to the body of Sarah, Gen. 25. 10. but of the reft fimply it is fayd > they were gathered to their fathers ; that is , their Seules were bound up in the bundle of life , 2 Sam. 25. 29, Which being well marked, is a good argument for the Soules immortality, ai-id that it was knowneun- der the old Tcftament^ by the fathers here, are meant, The fair its of the )ttfi men made perfect ? Heb. 12.23.
The Heathen moft of them were perfwaded ofthe immortalitie ofthe Soule. Cicero cited our of Socrates \ that the Swanne was dedicated to r Apollo , becaufe flie fang fwcetly before her death, like the children of God, who'fingfweetely before they die ; being perfwaded of j this iriin3ortalitie > die pleafantly,(inging their laft moft joyful! long. And the Romanes when their great men died, aad when their bodies were burnt toafhes, they eauied an Eagle fire and mount on high, to figui- fferhat the Soule vvasimmortaH ,ai3d.pefiibednot with the body,
E Obyci.
5°
Oj the immortality of the Souk.
Cdnfequznce.
A eolation bttwixtihe
Qb'ytiXl the foule be immortall,how is it faidro die ? Avfw. The foule of man hath a twofold life, onea£- folute, another reUtiue. iLhzabfolute oveJfentiaU life of the foule is never losfed, fortheeifenceofthe foule is Metafhyficali^ having a beginning but no end, having no corruption within it 5 the fecond fort of life which the foule hath h relative, having relation to God, and getting grace from him, this life may be loft , for it is not of the effenceof the foule,this laft fort of life in the foule, which to us is relative, to Chrift is per/inaS and cannot be loft. Some perhaps may thinke that this diftinilion raay bee more (bortly exprefled , and more plainely , by the life of nature s and the life of grace 5 but they arc miftaken , for both theft (brts of lives,as well ejfentializz relative , were natural! to Adam before his fall,
Ourfoulesare immortall fubfhnces 0 as the Chal- deans fay, ineodem tret ere temperate ejfe animas ncflras tumcctleftibusjur fau/esare tempered in the fame mortar with the heavenly fpir its 5 therefore wee (hould be their fervants,neither mould wee meafureour condition by our weake bodyes • but remember that we have fpirits oncly fubjeS to him, who u the Lord ofeur Spirits, Revel.it'6.
The foule is immortally the Sadduces held3 that the Settle was mwtaB Aft. 23. 8. and they fayd , Let us eate,let mdrinke% tomorrmwefbaU diet, andtheApo- ft le, dr. 1. 1 8, aj.hath it in the prefect tenk,mmmurjve die, to note the beaftlinefle of thefe wretches, who thought they fhould be quite extingui(hed,both infoule and body prefently , like beads knockt on the head , and if any man asked them, wby then ftudy you to keepe the Commadements of God , feeing yec be- leeve nottheimmortaliticof the Soulc? theyanfwe- red,that it might goe well with them in this lifejbut men
now
Of the conjuttElion of Joule mi 'Body.
5*
now, whoprofeflfe the immortality of the foule, ycc ftudy not to kecpe Gods Cora mandemeats, that it may goe well with them in the life to come. Augufiine pro- fefled , if he were perfwaded, that the fo ule were mor* tall , then of all fc<fts he would make choyfe to bee an Efkmrtm.
Chap. VIII.
/
Of the cm)unSi9n of the Settle with the Bedj,
T^Hc foule is joyned to the Body immediately.
** The forme is joyned to the matter without any middle, but the Scule is the forme to the Body: therefore the foule is joyned to the Body without any middle.
The Soulc is joyned to the body; hence wee may gather that there are iutelle&uall Spirits or Angels whichhave no bodies 5 forif twothingsbee joyned to- gether,^ one perfect , the other more imperfefl; if the more imperfedt be found alone,much more is the more perfed: wc fee that there are bodies without fpirits ; therefore there rauft be fpirits without bodies. Second- ly, thofc thingsthat are infeparable, the onccannot bse found without the other 5 but thofe thingsjhat are ac- cidentally joyned together, the one may bee found without the other, as whireaeffe and fwectenes are bur accidentally found in Sugar, for whiteneffe may be foundjwhere there is no fweetnefTe^as in Sno w -fo fweet- ie(Te may be found where there is no whircnefle, as in a Figge: therefore fweetneff;: and whitcneffe are but ac- cidentally joyned together in the Sugar; fo the body & the Spirit are but accidentally joyned togethcr^thcre- E 2 fore
<Prop. Illujl. I.
Coyfequence,
Duflen iKfe^arahf'./fftfy UgtcA yphylica.
mftparsH-e Ugi um j quad cogitative tcttji I hpdr*rt fdttfnr* fit ri- \ fibilitas tnhoin'in*. I»~ ! (eptrAbile phyfi-um cum
I aI'ib xecfjptne ft n'ffrti* ■ tncvrait
i.*
Oftheconjun&ionoffouleand 'Body.
Ccnfgq-
Anlma ye^afiy 'A & fetrfiftVa, efi yirtusfemt-
ad recipiendamftmum
f orethsre are Spirits that fubfift by themfelves without bodies.
0b)tSt. But how is the Soule joyned accidentally to the body, feeing the foule is the effeatiall f or wc to the body which animates it?
Jnfw. The foule, as the foule, is the eflentiall forme to the body, and fo it is infeparable, but the Souk as it is an intelle&uall Spirit is accidentally joyned to the bo- dy, and may be feparate from it.' 'ob\c3* But it n\ight fee'cric that-thc Appflle puts the Spirit betwixt the foule and body, as a middle to joynetbem together, therefore the Soule and Body are not joyned immediately. iTbe/f^.z^. Heprayes, that God would fantfifie. them in their Spirits, Soule, And Bodies.
An fa. By the Spirit is not meant here a third thing, which joynes the loule and body together 5 but by the 5/>/W/heemeanes the gift of fandiification, which is through the whole man both ia Soule and body oppo-, fite to the Old man, Rom.y*
The foule is joyned immediately to the body, there- fore Averrok erred, who ifeld that the phantafies or imaginations were a middle to joync the foule and the body together. Sothefewho held that the foule was1 joyned tothe Body, by corporall Spirits: and fo thefe who held that they wer$ joyned together by Hghr.
The foule being one,yet hath three diftinct Faculties^ the Vegetative, Senf$tive, and Reafonable faculties*
In the conception the Vegetative and Senfitive fa- culties are vertuaJIy in the feed, until! the fortieth day, and after the fortieth day the rcafonable foule is infufed, they give place, and it animates the body. ExoiL 21. 22. If two ft rive together , if one of them fir ike a woman with chili , that fhe part with her child , and there be no, hurt, neither to the mnher nor to the child \ then thefriker
Jbdff
Ofibe conjunction of foule and Body.
5?
fhatt not dieh hi if there follow death of either of them, then thejiriker /hall die. If /he part with the child before it bee quicke in her belly, then /he fliall not die* but if it bee a quicke child, and flke part with it, then he (hall die. Phyjitims and Canonist hold, that before the forty dayes it is not a living child 5 It is then called Golem^VfaL i^f, verfe i$. MaJJa rudis, corpus imper- feftam before the members be fa&ioned ink -, The feventit reade tfaefe words, JExod. 21. verfe 2*. tguiu>7i<rt**vov jVo/0 ftgnatttm* whteh they rcferre to the imperfefi child when the woman abhorts , and the Ram bimcdMltJfiman, which word they borrowed from the Greehesi as money not fealed or ftamped • therefore the Law faith, Siexierint )eladedha/$ati etas, herfonnes^ the Law then raeaneth of a perfeft and a formed infant, when a reafonable foule quickens it ; Why fhould one give life for life, when as yet the life is not perfeft? Adams body perfectly fafliioned,faith>4g*y?/>?<? 3 recei- ved life and net before. So infants bodies perfeftly f a- fluoned/receivc the reafonable foule. The fou le is joyed to the body to make up one per fon . The foule is not in thebody, as a rmn dwelling in bis houfe, or a Sayler in the fhippe 5 for a h©ufe will ftand without the man, but the bodydecayeth without the foule; Hie is not in the body as the Spider in her web, asChalcidtM held, determinate to one part of the body, and from thence giving vertue and influence to the whole body • as the Spider dwelling in the middle of her Cob-web/eeles the leaft touch in the we"bbe,eithcr within or without; Neither dwels. the foule in the body aswarerintoaveffelfj or as one liquor into another 5 orasthcheateinthefire$ butas the morning light im- parts the beames here and there, and in an inftant doth unite her felfe to the tranfparcnt ayre , in all and every part thereof, ftilirefting whole when the ayre isdivi- E 3 ded.
54
OftbeccrtjunElion of Souk and Body.
Confequence]
Wufl.
A vim ^ nan eft ^nib ifo . omni eorporifed or£dilbto3 (<f naturslt ad(ufc£}tl~ cnem corpwH a/to,
ded, abiding pure when the ayre is corrupted. So the foule nlleth the body, being all in all, and all ine- very part •, and as the Susne bringeth light from a- bove, although we behold it in the ay re $ fo the foule fprings from eternall light, although fhe fhew her po- wers in the body 5 and as the Sunnc in diverfe places worketh diverfe effects , here Harveft5 there Spirng; here Evening, there Morning ; fo doth the foule in our little world workediverfely 3 upon diverfe ©bicfts, here tfre attracts, there fhe decods; here (he quic- kens , there fhe makes to grow 5 the light fhines by it felfe, without the ayre, but not the ayre without the light ; fo the foule lives by it felfe, but the body cannot live without the foule. But as in all comparifons there is fbmediffimilitudCjfoitishere* for the light is but a qualitie, but the Soule is a fubftence, the light comes from the fubftanceof theSunne, butthe Soule is not oftheE (fence of God. This coniun&ion betwixt the foule andthe body isfoneere, that it makes up one Perfon, and this is the reafon 3 why the finks Ungfor the Bodies. Reuel*6. 1 ©. 7> be joyned againe U them in the rcfurreclicn.
The foule was joyned to the body to make up one Perfon , and to dwell perpetually in the body,butfince the fall, the foule is from home in the body, andahfent ' from the Lord) 2 Cdr. 6.
The Soule is appointed onely to animate one Body.
The body ofa flee, muft onely have the life of a flee in it, the Soule ofa man cannot animate the Body of an other Man , or an Elephant , Materia indiviiuales ejufdem (peciei funt it a determinate 5 ut nullam alum ftr- mam e)ufdemffeciei recipere peffunt, that is3 Every Bodj of that fame kinde ufo determinate^ that it cannot receive any ether forme of the fame kind3 hut the owne.
The
Ofthetonjun&ion offoule and Body.
55
The foule can animate no body but the owne body of it; therefore they erre who thiake that the Soule ©fMan may enter into the body of abeaft and ani- mate it, 2. The Pythagoreans and the lewis erre, who held that the Soules went from one body to another. Mark. 6.1 6.
The foule was placed in the body, to animate and to rule it.
There arc two things required in a forme. Firft,that it give a being to the matter. Secondly, that the forme and matter make up one things fodoth the Soule of man give being to the body j and makes up one Perfon with the body.
Objett. But feeing the fouleisa fpirituall thing 3 and the body corporall of two different natures , how can they make up one perfon ?
Arfw. The more excel lent that the forme is,the more nearely it is joyned to the matter ; and makes the neerer coajun&ion with it. Sothe foule of man joyned with his body makes a more ftri&er conjunction then the life of a bead joyned with his body. But if the body were of the fame nature with the foule, itftiould not make up one perfon, as the life of the beaft joyned with the body makes not up one Perfon, becaufe of the bafe- neile of the forme which isonely drawnc out of the matter.
We bzleeve that Chrift tooke upon him the nature of Man 5 and therefore a foule : which would not follow 5 if the foule were not an eflentiall part of man, but onelyaruler of the body. Cbrifts DivK nity might have ruled his humanity 5 But ApUtmris was condemned for taking away of Chrifts Soule, and putting oncly his Divinity in place of a foule to rule the body. There are feme formes which rule onely the body, E 4. but
5<*
Ar\flot*ude4mm*
Confequena*
Th«*A$Mn% <Mtr4£e»t,
Of the conjunction of Souk and Body.
but doe not animate them, as the Angels,, when they tooke bodies upon them, AngeUrum operathnes in cor- paribus non fuerunPvitales ^Thofe things which the An- i gels did in the Bodies were not vitally They ruled the bo- dies, but they informed them not; and they onely mo- ved the bodics.SecondIy,there are fome formes chat id- forme things,but doe not rule them, as the formes of things without life/Thirdly, there are formes which in- fer me and rule5 as the Soule of man in the body.
Obyfti It is fayd that the Angels did eate and drinke, Gen. 1 8. Therefore they have exercifed theft vitall fun- ctions in the body.
j&nfw, Theodoret an Hirers* Metaphor ice non proprie dicunturedere\ They areiaideto eate by way of me- taphor , butnotpropcrly$becaufeofthe manner of the true eating; and the P hilofopher faith ,that, Voxefi aftm animati corporis. The voyce is the aft of the living creature 5 but when a Lute giveth a fouad, it is but me- taphorically a voyce (faith he:) So the eating of the Angels was but metaphorically a eating, for they eate Hot to difgeft, or to nourifh their bodies.
In this that the Soule is joyned to the body as the forme, we may admire the mervailous workeof God, foritow/^wondrcd at the mervailous fashioning of the body in his mothers wombe, Pftl. 1 39. much more may wee admire the mervailous conjunction of the Soule withthe body/or we may obferve that the high- eft ofthe loweftkind , is joyned alwayes to the loweft of the higheft kind, as the lowed of living creatures (which have life) is the fliell-fift, as the Oyfter diffe- red little from the life of the plant, it comes nearer in order to the bead then the plant dotb,becaufe it feeles$ therefore it is well fayd by one. Sapient ia Dei conjunct fines (uper mum principijs infer brum 5 the wifidome of God hath con joyned the ends of the fuperiernith the begin- ' ning
OftheconjunSlion of Souk and 'Body.
57
ntngfthe inferiour ; as the fhel-fifh robeethebafefta ' mongft the fenfitivc , and more noble then the va gec tive. So the kody of man is the raoft excellent an^ higheft in de greeof the inferiour creatures; the foule (a~ gaineJofmanisthelowefiofintellefluallSpirttsjmarke then how thefe two are joyned together. Therefore fitly the foule of man hath beene compared by fome to the horizon, for as the horizon feparatesthc upper parts of the world from the nether, to our fight, and yet the fphere is one; fo doth the foule feparate the intellectual! fubftances from the earthly bodies -and yet if is ©ne with them both. And as Hercules was fait] t© be Partim apudfupemrfartim apud inferos $ fo is the Soule , partly with the Spirits above, and partly with the bodies below.
The bodie joyned to the foule, maketh the foule a complcatcfpirit.
The Angels without bodies ztefpiritu* completi; but our foules without the bodies are incomplcate fpirts. The Angels when they affumed bodies, it was not to their perfection, but for their miniftery, Nm qmbusyt- ventur fed qttibtM invent: Not that they were helped by thefe Bodies, but that they might helpe us. They have a double action, one of contemplation, another of mi- niftery 5 for contemplation, to behold the lace of God continually, jAatk. 1 8. xq. They tooke not bodies upon them; but onely for the mioiflry to us; but the foule of man is an incompleate Spirit , without the bodie.
The Soule was joyned to the body, to goc upward to God, and not to bedepreffed by the body.
When water andoyle are put together, the oyle be- ing more aeriall goeth above, and the water being heavie goeth under 5 fo die foule being more ccleftiall went upward, and was not drawne downe by the body, when man flood ininnocency. The
58
Of the conjunBion of Souk and 'Body.
Trop. jlluji.
Auima e# ftmplex m epent't* {<? ttm\tipl«x la
Prof jlluft.
A collation betwixt the innocent and old
The Soulc hath fundry operations in the body.
When ir groweth$ it is call dnimx >y when it contem- plates , it is called dfpirii^ when it Teeth and heareth, it iscalledy?*/J h when it is wife, it is called dnimus^ when it difcernes, it is called reafon 5 when it remembers , it is called memory \ when it affents lightly, it is called opi- nion-, whenfhedcfinethatruthby certaine principles^ then it is called judgement.
God hath wifely placed the faculties of theSoule and the Body,
He hath placed thzinteffefittdltfac/tltie in the Br dine, as higheft $ the affections in the Retrt^ the nttnrdll pan ia the Liver and Stomacke-, hechath placed the under- ftdnding'm xkeHedd, as in the throane; in the Hegrt as in the chamber 5 but the reft of the inferior facultieshee hath placed below , as it were in the Kitchen : and ask wcreanunfeemely thing for a Prince to be fitting in the Kitchen, and never to minde matters ofeftate rfoitisa bafe thing for the foule to have minde of nothing but of eating and drinking, and to choofe Mdrthx her part, but never Mtries, Luk, 10.42.
Man before his fall lived the life of God , but fince the fa!l he lives oncly the oaturall life, and few live the lifeofgrace. There is fo little life in the (bell-fifh5 that wee cannot tell whether they live the life of the plant or the fenfitive life. So the life of God is fo vveake in many men, that we cannot tell whither it bee the na- tural life or the fpirituall life which they live. Zeu&es the Painter painted grapes fo lively, that hec deceived the birds, and made them come fleeing to them- Veda- //& made *^mH7*, images mooving by themfelves, hee made men belecve that they were living; but Pygm* - tun made m image fo lively, that he fell in love with it himfelfc. So hypocrites which live onely the life of Nature, they will fo counterfeit the anions of the faith- full,
Of the conjunBioh of&oule and (Body.
full, that they make men believe indeed that they live the life of God -and fometimes th ?y deceive themfelueSj thinking that they are livfng when they indeed are dead : the quickening power of the foule defires onc- ly being, and fo it refts : the, fenfe would not oncly be% butalfo^wfl: but the undemanding afpires above all thcfetoetcrnallbliflTe; thefe three powers make three forts of men, for fome like plants doe fill their veincs oncly, fomeagainc doe take their fenfes pleafure like beaftsoneIy3 and fome doe contemplate like Angels: therefore the Poets in their fables doe faine, that fome were turned into flowers3others into beafts,and others^ into gods*
Chap. IIII. Of the endofMans Crertiw.
MAn was created to ferve God. A circle is more perfeft than a line, for acir- clereturnesbacke to the point whence it began: but a line is more imperfe^never returning to the place from whence it began. Man and Angels returne bscke to God who made them , like a circle, butthebepflsare like a line goineflraiteforward^ never looking bicke to \ Godagaine, who made them. It is true, fome make the circle ofafmall circumference, and returne to God fcone after they came forth from him . others againe make it as large as the world ,and run through all things, feeking bleflednefTe, but finding a©ne5 after a large and wcarifome cotripa(TeDthey returne to their maker at la&5 zsSabmM did when he had proved all vanities. But the moft part are like the bealb , comming from God as a
{freight
59
<Prof. Itluft. I.
Duplex eft me/uJ3 rtHus^ & art* firit*
6o
Oft the conjunction of Souk and 'Body;
Confequence *
ftreight line, but never returne backe to hjm againe, and therefore are miferable eternally. The beafts content themfelues with their owne proper ob/efts , never loo- king to God.
Therefore when beaftsin the Scriptures are brought in prayfing God, Pfal. 148. It is onely to ftirre up man that he may prayfc God.
All the creatures infomefort returne to God, info farre as they referable him in their being , but becaufc God is a tnoft wife and under (landing Spirit, it was neceflary that a vifible Creature (hould be made like to him in undcrftanding, who fhould turne about againe, toprayfeandhonourhinij and not onely to beanoc- cafion of his prayfe(as the beafts are,) but (hould dire &■ ly prayfc him. .
Man before his fall was dire&Hy carried to the right end 5 but fince the fall other vifible creatures arc carri- ed to their proper ends : but man bow negleð his proper end, wherefore he was created , and is led for- ward by the inventions of his owne heart.
So much of the Soulc and body ©f aaan, and their threefold eftate,io Creation, Fall, and Reftauration: we come to the Image of God, by whichhe comes to be participant of the nature of God.
A c3liation feetwht the innocent,and oldAd*m»
(Prop. Ithift.i,
Chap. X.
Of the image of G$din M***
MAn in his Creation was made inhoIinefTe , to the Image of God, and tobeare rule over the reft of the vifible creatures.
God hath an effential Imtge ,and SLperfonaSlmage^ his efentiall imagers holincfleand righteoufnes5conamon to all the three perfons. hisperfimtl Imagers Iefus C hrift:
When
Of the image of Cod in Man.
61
When Man is faid to bee made to the Image of God,hee is to bee vndet flood to bee made according to the effen- tzajl Image , and not to his perfonM Image : for if it were meant ot his Perfomll Image, then as Auguflme rasrkes wd!,.hce would have faid, Let us make Man to my image, and net to our Image ^But Man being reftored to the Image ©f God againe, isreftored .botbtothe-efleariall Image, and is conformed to the Image of his Some Chrift Iefus, Rom. 8. Jhofe whom before knew, hte ftcde- (linatedto be made like to the image of his Sonne,
The (rmilitude of one thing is found in another two manner of wayes. Firft, when one thing is like to ano- ther in nature$as when the fire burnes the wood ,the heate in the wood is like in effeace with the heate in the fire. Secondl y3 one thingis like to another in knowledge and tmderftanding, as when wee feele or fee the fire burning, Now the goodneflc of God is communicated to his crea* tures, not onely by the giving them beings but: alfoin gi- ving them holy knowledge in fome meafure like unto him- fclfe, and in this principally confifts the image of God,
Thcreisatwofold^w//'///^; the firft is mtmall, the fecond by reprefent alien ; the naturall fimihtude is when one thingis like to another by nature, • as one egge is like another : and this is twofold $ either perfefi or imperfeti j prfetl as betwixt- thefe tbirgs that areofthefame kind, as the Sonneis the perfect Image of his Father^. Cor. 4,4. Imperfeg is that rvhich is fome- whatlikeinnature,andby way of Andogie to that which is ptrftB !, as created wifedome in Man hath fomc Analegie with the incrcated wifedorne in God, ColcjJ'% 3. 10, A fmilttude by re pre fan aft on , is when things are reprefented totheminde, aodthl$r$£#/ifp- tAtion is either ob)eSive or formal. Obiettive when one makethafimilirude, according to the patternc which hce hath before his eyes • and this is feene in artificiall
things,
Duplex imago ffichit ah s}
lllufi.
Duplex eft (tmiUtude, fe- cunUnm naturam & in cognitive*
Dt*p ex eji fimilstMCy nut ur alit ^ repr<sfenta-%.
Duplex efl [trKtl'itudi naturalupe ftfta aut tm^erfetlafeu analogica.
Duplex fimil'tttitle rfpu* fentat\'s;a^b)t'{li'\>aiet
for malt sr .
6z
<Prof>. JBuJi.
.!-•
Uta rcfmruwHr, i . ut
ivde <tut naturalter aut trufictdUter.
Of the conjunction of Souk and Body.
things , as when Abazy 2 King. 16. made an Altar, ac- cording to ths patterns of the Altar which hce (aw at Damafcta. A for mall reprefentatlan ot a fimilitttde is, when the minde formes the fimilitude ofathingj and this kind of fimilitude in the mindc , is more abftra&ive and perfe& then the form:r; and the ebySlive depen- ded upon this, for every cxtcrnall representation, pro- ceeds from a for mall and inward reprcfentatioa in the mindc,as when they made the golden Calfe, Exod. 32. Firft,they carried th^formall reprefentatien of this Calfe with them out of Egypt-ymd they made theobjetttuefimi- ///Wlfofitin the wildernefle. So when Me/is recei. vedthepatterneofthe Tabernacle from God on the mount, hee kept the formal reprefentatim of it in his minde : but when hee ere&cd it and fee it up according to the patterne, Exod. 29.42. this was the ob\e%ivere- f refutation. Now when it is fayd , that man wat made according to the Image of God , xGen. 2. It is not to bee underftood that he was made according to the perfect Image of God y for Chrift isonely the perfeft v naturdS Image of the Father \Heb. i.but he was made to his Image by way ofAnalogiey not exprefGng bxslmage £\i\\y and naturally. Man was not made to the Image of God <?£- j>#/T/*jbecaufe God had no patterne without himfelfe I to make him by ;he was made to the Image of God for- mally, when he was made to the exemplar that was in the mind of God. A fimilitude diftcrcih much from an Image:. Aacggcislikc to another egge, yet it is not the image of another egge ; for the one is not of the other, neither can wee know in particular this egge from that egge: for that which is the Image oh thing; firft, it muii bee like it ^ fecQndly,itm'jftbecfrom it, either naturally, as thereiiexof the countenance in the glafie^ or arti- ficially y asthefealeinthewaxe from the fcale ir felfe.
When
Of the image of God in Man.
<?
"urn adyt- prejtntet. In tmaiwe fttni cxtm* far (p txemf latum y%.
QuatutT mcdi') (U » cop xof£tmu*>\ I* y^Wn'
When iris the irr.agc of a thing made by Art^ it repre- i 3i„/;-^;;0
fenteth not the thing artificially , but ntturattj -, for the *»*■ nprejtn
image of Ctfari snot exinftrtttto , the image of €dfar}
at the appointment or pleafure of the Painter ; for then ! ru*mJut* re^rtjemm
any Ggnc which the 'Painter ihould make 5 fhould bee | ********
the image of C^/ir- but Art muft imitate nature as
neare as fhe can : fo that the image is the image in fo
farre, as it naturally reptefents. Thirdly^ it muft repre -
fentin particular the thing it felfe.
There arefoure wayes to take up the Image of Gcd in man. Firftweeknowarnan m.vefiigi^by the print cf histfoote; Secondly, wee know him , in umbra., by his fhadow \ Thirdly, wee know, in fnculo^ in a glaffe 5 Fourthly, we know him, infilio^ in his Sonne, Wee knovvamanwi/(/?/f^,by the print of his foote, specie ernbiccogntjcimuifednonindmiduHm. We ksiow that araan hath beenc there and not a beaft, but wee know not this or that man by the print of the foote. Wee knowaman;/^«w/'M3byhisfhadcw3 here we takeup fomewhat more of man then hee did by the print of his foote , as wee know it is the fhadow of a man 5 and befides this, his qualitie how tall hee is > but wc e know not in particular by the fhadow this or that man, The creatures they arebut the Shadow of God , they demonfiratetausthatthereisa God & they (hew to vis his greatneffe and power , but no more. We know a man in fpeculo, inaglafie, when wee fee the image of hisfaceinthcg!a(Te, here wee difcerne and know him more particularly. Maninhisfirft Creation was lite tcKhisimagc; When we fee a mans fonr.e that is be- gotten of his Father, that is the moft lively repre fen ra- tion of a man, when he prefents his perfon, manners and al!,aDd to Chrift isthe perfonall andnaturall imrge of the Father: and man renewed 3 isthe image of Chrift.
Mar
64
Of the Image of God in Man.
Confer i.
Confeq. 2 :
Hieron.Olsiifierjn Gem
Confeqi
A coHstion betwixt the innocent, oId? and renu- cd dd4m4
Man was made in holineffito the Image of God j therefore the Anthropomorphic ( who thought maa was made tothe Image of God according tohis Body, thinking that God had had alfo a Body jwcre in a grofle error$ for when as in the Scripture there are fcete, hands, and eyes, attributed to God , it is but by way ofmetaphore or borrowed fpecch; other waycSj as T-heodoret marketh well, wee fhould bee forced to af- cribe a monftrous body to God becaufe hee isfaideto have wings, to have pennes, PfaL -r8. and to have [even ej/es^Zach^
The Image of God is not properly in the body but by reffcx,therefore thefe alfo are miftaken who thinke that God in the Creation tooke vponhim the vitible lhapc of a Man^and according to that fhape made Manafor man was made according to the image of God in thcSoule, and not according to the fhape of his Body.
Thefe who thinke that man was made to the image of God (thatis, according to the humane nature ofChrift which hec was to afTumcofahe^/r^M^) errealfo, for God faith not. Let w mike Man to thy Image ^ but, to cur Image. Secondly the Sonne of God according t© his humane nature, isfaid rathenobc tr?ade according to the5ikenesofothermen3P4//.2.7. It is true that by grace thefe whom he foreknew hepredtflinate to bee like the Image ef his Sonne. Eom.8.
Adam whes hee was made to the Imageof God in his firft Creation, was like tothe Moon e in the full ^ Man fallen, before regeneration is liketbe Mooneinthe con- junction, altogether obfcurcdbySunce, the Imageof God then is defaced and blotted out in Man by (innc:the image of God in Man reftorcd, islike the Moone wax- ing and growing by degrees til! fihee come to her per- fection. But as in every -fimilitudc there isfomediffi mi- litude, To it is here, for when the Mo®nc is io the
con-
Of the image of God in Mat.
coajuniiion, (hee is neareft to the Sunne, herlight and life5and is more illuminate byhisbeames, than in the f oppofitio^althoughitfeemenot fo to us- and there- fore the Church is well compared in her perfection, to the Mo©ne in her conjun&ion. Againe,the diffiiwili- tude would bee marked, becaufe the Moone in her fulncfle is in oppofition, furtheft from the Sunne 5 but the Church m her Plemlunte of grace, (he is neareft the Sunne of righteoufaefTe. The Moone in her con- junction is neareft to the Sunne; but the Church in her con/un&ion being darkced by finne, is furtheft from her Spoufe the Sunne of righteouinefle.
Thejirji Adam was made d living Souk^ but the fe- cond A dim was made a qHtckwngjpirit. i Cor. 1 5 . that is 3 the firfi Adam in his Creation could have begotten children'to his owne image, inholinefle, and righte- oufnefle.' but could not have given them pcrieverance, and continuance in grace; but ihc/eccnd Adam^ that quickmng (pint • as hee begets children to his ovne i nc'ge5fo he gives them perfcveranceingrace,that they fall not aw jy againe.
Of this we m:iy gather, i? Adam had nor finned, his children might have finned ; for his pofterity by ge- nerationjCould have gotten nothing from him, but that which he had himfelfc : but Adam had not this gift of confirmation to continue 5 therefore he could not pro- pagate this to his children, Ejfefiu* nan potefi ejfe per- feciiorcauja^ For the effedt cannot be more perfeft than ! thecaufe.
The Image of God confiftcd m perfed holineffeand knowledge.
M<in was not to grow in hoImeffe3as he was to grow
in knowledge 5 for he was fully holy, and had all the
perfections of it,which was requifite in a Man.
The firft Adam was holy,^»>, fully j bat not lKvm»<,
F he
65
A collitton betwixt the Innocent and fecond AtUm9
Confty
Trop.
llhtf.
A collation bttwixtthe 1 noc<rnr,ftcond and re- newed Ad*m»
66
Of the knowledge of Adam.
Illuji.i.
lUuft.Z*
hce had not the gift of confirmation in holinefle, to make him continue u> the end. Iefus Chrift thefecond Adam was holy faft & i*n\h*t, he was full of grace and holinefle, and could not fall from his halinefle : but the renewed Adamis holy, o/io*Mif«ft & Ik*tik«<> he is but renewed in holinefle i& part, and through Chrift hce cannot fall from his hdlineffe.
G HAP. XI. Of the knowledge of Adam in hisfrft creation.
THis Image of Ged made Adam to have perfeft knowledge^both of God and his creatures.
there is a perfeftioa in parts, and a perfection in de- grees : he had all perfection in parts of knowledge be- fore his fall, but hee had not then attained to the per- fection of degrees in his knowledge,becaufe he was not confirmed in grace.
His knowledge was obfeure, comparing it with the light which fhould afterward have beene revealed to him • for thefe principles of knowledge which he had$ were both common and imperfed • if they had beene fingu!ar,they had not beene principles but conclufions- if they had beene cleare^they had not beene principles butmeancs.
The Image of God in Adam was either inward or outward, his inward Image was either in his under- standing 5will, andafle&ionsorpaifions. His outward Image was in his dominion over the creatures spoken of in the fecond part.) In his under/landing confifted his knowledge;
Adam had knowledge both of God, and of his crea- tures -3 his knowledge of God was either his inbred
know-
O/Jdams inhred knowledge.
knowledge,which wasnaturall, or his acquired know- ledge^ the creature ; or his revealed knowledge, ei- ther of God or of his creatures ! of every one of thefe in ordered firft ©f Adams inbred knawlcge.
Chap, XII, Of Adams inbred knowledge of God.
MAn before his fall, had an inbred knowledge of God,bef©re he knew him by his creaturcs,or any other teacher.
As light is the firft obje£ of the eye, and not the light of the Sunne or Candle. So God is the firft ob- je<5l of the minde,but not this or that way revealed, by his creatures3or by his word.
The principles ofthings,are either manifeft in them- felves oaely,or, they arc manifeft to us ; that there u 4 God) is a principle manifeft in it felfe, becaufe there is so ncede of a middle to preove it. But it is not a prin- ciple knowen in it felfe to us, becaufe we muft ufe mid- dlcs,that this principles may be ft ir red up in us .
The firft principles which we have of God, are na- turally inbred within us; but the firft principles of o- therlciencesarife without from the feafes. Princifia de Deo^frimifUfcientUrum ex tffofiU differ tint $ cog^ ^ojcimuideum^ per extrimi^ienem^ cogmfcitnsu fcientsas per intromifsionem. The knowledge of God wee have it by extromiflion . but the knowledge of the firft principles we have by intermiflion. The un- demanding at the firft is voideof all formes, yet it is capable ohll formes 5 ss the eye being voideof all co- lours,yet is capable of all colours; the way how the underftanding receives thefe formes into it is thus, the F 2 fenfe
67
Trop'i
HI4.1.
Principle dc dea §el font perje mta *veljecun*Hm
'
niuft.z:
Dups'x t flint eik8us9
6S
Of Adams inbred knowledge.
■ yjHVMMM*
Confer
fcnfe lets in the particular obje&s to the imagination where they are more refined, than they were in the fenfc; and by the light ©f the intelle&ual! agent, the poffible faculty n©w a&ually underftands. As the wo- man in the Gofpel who loft her groat, could not have found it againe untill the candle was lighted : fo this poffible power in the underftanding, could receive no objeits from the imagination, unlefle this light inter-. vencd3and thus the firft principles of fciences are bred in the minde; for if I had never feene with my eyes, totumjhe whole, I could never lay up this firft principle ir.*nay minde, that, the whole is mere than the furt$>. So that all this knowledge comes from the fenfe firft, and that maxime holds imc^^uicquidejiin intelteitu, pri- mfuer&t in f tuft*.
ohyevt. If all our knowledgecomes from the fenfes, how arc thefe principles fayd to be naturally in man ?
Jn/w. They are fayd to be naturally in him^becaufe they are framed in the minde, without any rcafoning or diicGiirk-but theconclufions drawne from tfeefe,are madeuphydifcourfe, and are not alike amongft all menu's the firft principles are.
Oh. If all our knowledge of things come by the fenfe, how is it then that the man in the Gofpel, who was borne blind3when he began to fee,fayd that, he/aw men -walking a far re off like trees , AfatthS.24. If hee had not had fome notion of trees in his minde without helpe of the (cafes,, how could hee compare men to trees f
Jnf0. This notion which hee had of trees was by
other fenfes^as by feeling and hearing < but i( hee had becne both deafc and hit )d,&c. He could have had no notion of :.recs,as no blind man can fudge of colours. The principles of feiences, arenot&ucunlly inbred in us, therefore Plate firigen, and Avtrrmt erred who
held
r~ip Hrif -g-'mlt:
Of Adams inbred knowledge.
6f
held that the Soules were from eternall, and the prin- ciples ©fall fciences, were from all eternitie, inbred with them ; and to learne was onely to remember % and an aSuall knowledge of thofe imprinted notions . This comparifon then^cleares not the purpofe we!J5 if a ma- fler were to feeke his fugitive fervant in a multitude^ it were in vaine for him to feeke him, unleffe he had feme pre-ogtions of him, in his fhapeand favour ; or carried fome^i&ure drawen by others. SaunkfTe fomething were drawen within us, we could never take up thofe things without • but there is ao fuch principles drawen inourmindeacthe firft, untill they be formed out of the imagination, and layd up in theminde; and by thefe we may enquire, after that which we underftand not.
Wee underftand nothing by intromiffion through the fenfes to the underftaading ; then Adawsknow- ledge^which he had ©fall the creatures when he awaked outofhisfleepe, was an extraordinary infufed know- ledge, and was not naturallt© him;Butthe firft know- ledge of God, is inbred with us, and is cnlightncd with that firft light, 'which enlightens all men camming in t he mr Id J oh. 1.9.
This inbred knowledge,' which man had of God be- fore the fall, ismoftobfeurenow fmce the fall . as he who writes with the juyce of an onyon, the letters can- not be read at the firft, unleffe the paper be holdcnto the fire to dry the letters, and then theyappeare legible, So this is written with the point of a diamont (ask were) in the hearts of all men, that {there is God) although they cannot rcadeitatthe firft, untill they bfgiatd confider the creatures more nearely, and to waken that which is lurking within them 5 The Poets fay, that Oedipus knew that he had a tather, but he knew not/jiat h&ius was his father . So man by nature F3 know-
Confec[*
A collation betwixt the innocCHt aad old Adam,
Rom4I,20 Mum **/<<-
rHHtyncntxhabiiun*-
tttrfiyfedeuaffefif*
matin*.
7°
Of Adams inbred knowledge.
Dup}ex tfi «m$erfje,
Cogutfotx tupttrttculdrtA pcrftHittnifitmniycrfA - iiAperinttlkflhin*
Duplex prd»jinye*t$Qn*}
FovfecaMlJ , 7, 2 4$, $ 4
knoweththatthereisaGod, but he knoweth not the true God.
Sluefl. Whether is this inbred knowledge which we have of God ; or the knowledge which we have of him by the creatures more cleare ?
Anfa. This inbred knowledge is more ©bfcure,than the knowledge which wee get by creatures. The firft fort of knowledge which we have of God now, is nnu vcrfiie confufum. Example , when wee behold a man a for re off: firft,we take him up to be a creature, then we take him up to bee a living creature, and then to be a roan, aadaflafttebe/Wtror/dfo: here we proceed, from the univerfall to the particular, from that which is confufed, t© that which is mere cleare and diftindi. So the firft fight, which our roinde dorh get of God now, is but an obfeure and confufed fight, as that which the Athenians had of God \ Aft .17. When they worjbifpedthe unkntwneGod ^ fo that of the Samaritans, Ioh.q. ihtyworfbifped they knew net what. Then we are led by the creatures fomc what more clearely to take them up, which is called univerfale abfir actum. So, firft we learnc particular things by fenfe, and then uni- verfall things by our underftanding ; The Philofo- phers found out a fort of reafoningby iftduflion,afcen- ding from the particulars to the gencrall, as Socrates is a living creature ; therefore all men are living creatures* Plato is a living creature, therefore all men arc living crcaturcs.Hcrc we gee from the particular to the gene- ral] 3and fo we proceed e thus from the creatures to take up what God is. There is a twofold order in difci- pline . firft, the order of invention, as thofe who findc out Arts, beginat thofe things that are raoft knownc to our fenfe, and rooft familiar to them 5 the fc- cond is the order of bearing , as when a aiafter proceeds in teaching his Ichotlers from the caufe
to
Of Adams inhrei knowledge.
7*
to the effeft. lathe firft, we proceed from the com- pounds to the jimp/e, from the particulars to the general but in the laft, we proceede from thejimple to the com- pound, and from the univerfall to the particular . in the firft we compound, iflthe fecond we divide. When we learnc by the creatures to take up God, it is or do inven* ti$nii 5 but when God teacheth us in his fchoole, and inftru&s us by the eare,this is a more perfed kind of Iearning,this is called ordo aufcultationis.
Man by nature, hath fought out and poliflhedall other forts of Arts and Sciences fince the fall $ but the know- ledge of God, they have detained captiue, and more aad more obfeured it, Rtm. it ! 8.
Firft,they found out Phyfickt, and necefsitie bred this j then they found out mora/I fbilofophy, civilitie bred this • then they found out Mythohgit or fabulous thcoIogic,and delight bred this. This^//^*Ag/*againe, they divided three manner of wzyes^x^Phjfically, as Homer brings in the Gods fighting, thereby hec meant ^ he fighting of the Elements^winds and raines. Second- ly ,morally when they placed, Virgo tojUtia the daugh- ter of lupiter betwixt Leo and libra < they fignified that Iuftice had a hand both in fortitude and equitie. Ihitd- ]y, TkolopcaRy, as fupiterbegate Venus Ufo^ the froth of the Sea ; whereby they fignitied,when the gods be- gat any good motions in the hearts of men,there is no- thing but vacuitie and froath in them, no preparation nor difpofition to goodnefle; butlthe knowledge of God i$ more and more obfeured in Man fince the fall.
Ordo compoJttt9nu*t(2* re- folutienuiJeH ab umbers. falf,adparttcuUrei{2* centra,
<P>efi
Illuji.i.
Nece/istat peperit Phyfti cdm-j c$9 s itaf^vtoralem phtltfiphiam-, dele3atro3 mjtho'oglam. Triplex myt!>ohgfa9phy- fi^d^moralis^ tbeo/os
Ch
AP,
7*
Of Adams acquired knowledge.
'Prof. WufLz
TrU'Us modi* periesituv ad cegnithn$i7? Qe;. J ./ er V/rfW negationist
Chap. X I II. Of Adams acquired knowledge of God by the creatures.
MAn before his fall, knew G©d by the creatures. We are led to take up God fundry wayes. Firft, per vim negation^ as God is not this, nor this - there- fore he is this : the Scriptures proceedc thus in defcri- bing God2as, God cannot denie hmfefej. ffim.t-.i^ God dwelt not in houfes wade -with bands , Aff. 1 7. God my t her fteepes norJluwiers^Pfd. 1 2 1 .4. Here we proceede as the carver of an image doth, hce cuts off this and this, > make it thus : and for this purpofe they apply that of Stnec^ Dense fi idquodvides, & quod Hon vides^ God ^ that which thou feeji^and which thou feeft net $ by affir- mation we know what a thing is, and howitisdiftin- guiihed from other things; but when we proceed by way of deniall,we diftinguifh a thing from other things, but know not what it is. Anfelmus fheweth this way of negation very excellently 5 Circum/picit anima mea^tf* mn <videt pulchritudwem tuam$ aufcultat & non audit harmoniamtmm\ olfacit & nonpercipit odoremtuum^aU pat ejr> non [emit kvitatem tmm% halts enim h&c in te do- mine dem modo ineffabili : that is, My Joule Uoketh round about and feet h not thy beauty ^ it harkneth, and hearts not thy harmony at fmels butfmels not thy favour \ itfeeles but feeles not thy light neffe^ for thou hafl theft things in thee O Lord after an injpeakeable manner^
But here wee muft roarke that wee muft , not ftill proceeds in denial], for then our mindes would evanifh to nothing ^ butatlaft wee muft reft infome pafitive thing , which carrieth fome refemblance of God; he is not a Body* becaufe a Bodyiscom- pofed3 hce is not like to other Spirits mutable : but
Ofod&ms acquired knowledge
73
a Spirit immutable, mod fimplc, and ■ of him- felfe.
Secondly, we proceed^ ^vUmeminemiA^ good aad tw»**tm evill are fayd to bee comparatively with that which is beft . amosgft the creatures a Body is good, a Spirit- is better, which notwithftanding hath not his good- nefle of himfelfe; therefore hee muft have it of him, who is abfoktely good . The Scriptures teach us how to take up God, thus, the excellent things, it calles them Gods things or belonging to God • as high moun- tains it calls them Gods metmtAinesjNum* 10.33, tall Cedars it calles them, Gods Cedars >pfaL%o. 11 . great wreftliflgsit calls them Gods wreftUngsJ3en.so& 5o it is iayd,A2fc/w jft0 great to Gedjhat is, very great. lonxt 3 .3. So%Moifes wasfaire to Godh thatis3 very faire,^?. 7.20.Sowhenthe Scripture will expreffe great things, it compounds them with the name of God, IahSo with theaarae of G@d,E/,2 A101.33.2o. /fw<?/, thatis3 as yee would fay, A very fir ong Lyea^ to teach us that when wc fee any excellent thing in the creatures, we (hould elevate ©ur minds to the infinite beauty and greatnefle whichisinGod,G'<f».33.io. therefore luob when hee /aw Efam loving countenance , it was as though he had feene the face of Gcd. ,
When the beames of the Sunne flrike upon a watry clowd, the beames are reflexed backe againe to the Suqne, and leave behind them iq apparance to our fight imaginary colours, which is the Rainebow. All the creatures iTioyld be reflexed backe againe to God .5 the beauty in the creatures is but a fliadow, uatill we come backe to the beauty in God j and as we count little chil- dren foolifh, who come to catch the Rainbow by the the two ends, foare they fooliih who are bewitched with the beauty m the creatures, and afcend not to the beauty in GoA\
Thirdly,
C4nt$.6,Tlmm* Uht
74
Of Adams acquired knowledge.
.Pctyidm tdvfttioxfit*
A co!Jationb:twixt the Innocent and old , ddam*
Thirdly we proceedc to take up God, Per vum cdu- fttiow, from the effc&s to take up the caufe ; as firft, to that tirft matter,which the Philefophers call MaterU prima, o\n\MT$buv*bokH, voydeofallforme,G<f*.i. Secondly ,to the Elements-, Tbirdly,to that which is compoicdoftwo of the Elements, as the vapours of Water and Aire, the exhalations of Aire and Fitc, Fourthly, to thofe that are made of three Elements, as the meteors. Fiftly, to thofe that are made of all the Elements, as the inferior creatures. Sixtly, to thofe that have vegetative life oncly, as Plants and Hearbs. ! Seventhly ,to thofe that have f enfe,as the Beafts. Eight- ly,to thofe who have reafon5as men. Ninthly, to thofe that are intclletfuall Spirits, as the Angels. 'Laftly, to God himfrlfe.Thus we proceed from the lower fteppc oiUcohs ladder jGcn.z 8.12. and afcend up to God him- felfe.
Th^e are three forts of caufes, the particular caufe, the univerfall caufe, and the fupererainent czufe.AJtm could not be led by the effeft, to take up the particu- lar caufe; as here is an Image ; therefore folydettu made it 5 here is a Pi&urc*, therefore AftUes painted it. Secondly, from the effed, he could not be led, to take up the univerfall caufe alone* as, here is a man, therefore the Sunnc hath begottea him* but this, here is a man, therefore the Sunne hath furthered his ge- neration • Namfel& home genet ant h$minem-3the Sunnc and a M*n beget a jA*n. But from the effed he was led to take up the fupereminent caufe, as here is a world, therefore God hath made it.
Man before the fall ,could clearely wake up this con- clu (ion- here is a world,therefore God hath fenadeit3but fince the fall hemaketh notthisconclufionclearely,for the grcateft Philofophers thought the world to be eter- nall with God,and here they ftucke as mice in pitch.
There
Of Mams acquired knowledge
Dttp 'expro:ejJUi C+ufig* eulo.
There is a twofold difp©fition of the caufes of z\\ things in their operations; Series can fir urn, an order of caufes , and circuit** cAufarum, a circle of caufes.//^, l.ii.lwift heare the Heavens^and the Heavens fhaU heare the Earthed the Earth /hall heare the Come and the wine^ and they Jhall heare tfrae/,ihisisferiescdufaru?x.Second\y} this is the circle of caufes, as deaw breeds clowdes, elewdes breeds raine, raine breeds deaw, and fo about againe, 2 Pet. 4.4. Thu yeare *$ the laft yearey all things continue alike fine* the beginning : fr©m the effefls here wc may be led to take up the firft caufe,and fo afcend to God.
Man before the fall went by the order of caufes, cy- ther from the caufe to the effe#, or from the effect to thecaufe. From the caufe to the effeft; God muft laearc the Heavens, that the Heavens may heare the Earth, and the Earth muft heare the Corne and Wine, that they may heare Ifrael. From the effe&s to the caufe, as the Wine and the Corne heare Ifrael^ there- f ©re the Earth hath heard the Corne and Wine, and the Heavens have heard the Earth,and God hath heard the Heavens ; But Man after his fall goeth like a blind horfe in the milne, round about in the circle of fecond caufes,/y5/. 1 2.9. impij ambulant in circuity and never elevate their minde to the firft caufe God.
Adam before his fall, favv God clear ely in the crea- tures, as in a glaffe.
We fee three vvayes. Firft, h*ln&, ftreight out thirty or forty miles, Secondly, when we fee *w*£\ ^ftreight up,thenwe(ccfomaRythoufand miles up tothe Stars. Thirdly,if we looke &&*% ufe, downcvyard,then wee iee but hard before us.
Mao before the fall faw ftreight out, beholding God5 but now hee lookes downeward onely ; now hce is puVk %Pet-9Cbap%i%Verf.$. A pur-blind Mm
feeth
A collation betwixt the inaoceat and <MA4amt
Duplex orda incoj>niti~
Troy, lllujl.
A collation betuixttlie
innoccne and old Adam*
i. »*■» n^fiir
76
Of Adams acquired knowledge.
'Prop.
llluft.
Grddti3f€r'WnUndl ad yifonemDeifunt fit,!, in creaturis 2 • Tv/8W> fgno l.inumbrtt ^..m carne %,prfidem 6j* 'ma*
feeth nothing but that which is hard before kitzn
Ob\e£l9 The effe&s cannot dem®nftrate the caufe, unlefle they be proportioned to the caufe, but there is no proportion betwixt the creatures and God 5 there- fore no creature can (hew that there is a God.
Anfa. We may demefiftrate that there is a God by his creatures,although we cannot have a perfect know- ledge of him by them.
Wee afcend by degrees to the knowledge of God.
Firft, wee fee him in his creatures ^Secondly) by foine vifible figne 5 as Efiy faw him,E/2, 6. In creata glo- ria : Thirdly, in umbris, as the Iewes faw him 1 Fourth- ly,//* ^;w3as the Apoftle faw him : Fifthly 3/*r fidem^s thebeleeversfeehim : Sixtly, in gloria^ as the glorifi- ed fee him. Adam had a more cleare fight of God than that which hee had by the creatures 5 hee had a more cleare fight than that which Efiy had 5 hee had a more cleare fight than that which the Iewes had; he had a more cleare fight than that which is by Faith : but he had not fo cleare a fight, as the glorified have in Heaven of God.
The knowledge which man hath by the creatures fhall evanifh in the life to come.
1 Cor.1%* 10. Prophefieavd knowledge (i)aSbe abolijhed in the life to come -0 becaufe of their imperfe&ion • this imperfc&ion the Apoftle noted in thefe words, 1 Or. 12,9. We how in part, and ree prophecy in part, we know in part by the creatures, and fo wee apprehend. So we know imperfe£tly by prophecy, 1 Cor. 13, by yv%n<, here the Apoftle underftands that knowledge which wee have of God by the creatures, Rem.Chap.i.Vtrf. ip.ro yvuciv t« 08s,-that is, which wee naturally know of God by the creatures : and by prophecy here, *hee meanes, not oncly the foretelling of things to come,
but
'Trcp.
Of Adams acquired knowledge
77
Duplex fpecnhirn fctip*
but alfo the interpretation of the Scriptures, i CVr.14. but when that which is perteci: {hail come, both thefe forts of imperfed; knowledge .ihall beabolifhed; this the ApoftJc declares by the example of tittle children, 1 Cor, .1 3. 11, whefe knowledge growcth daily by ex- pcrience,then their former weake knowledge is abo- lished. So he declares this by the fimilitude ofa glafle, and of a darke {peech3r^/ 1 1 . There is a twofold glafle by the which we know God; the firft.is the Scriptures; the fec©nd,is the book of nature* but by both thefe we get but an obfeure fort of kaowJedgc of God^and as in an enigmaticall or darke fpeech we apprehend certainc fignes3 but wee come not to the fulimeaning of the things fignified, as Samffon propofed to the Pbilijlims this Riddle, Out of the eater came me Ate ^ *nd out of the bitter camefweetJndg.i^^.'Thz Phitiftims could un- dcrftand,what was bitter,and what was fweet5 but they could not underftand the meaning of the Riddle. So > it is but an obfeure -fight we get here and enigmatical), comparing it with the fight which we fhal have of God, in the life to come.
A greater light obfeures alvvayes the leffer, as the tAoone giveth no fhaddow when the Sunne fljincth 5 butfliee cafteth a fhaddow when the Sunne fhineth not. So the Planet Vow cafteth no (ha- dow when the lAome fhineth , but fhee cafkth a fhadow when the Moone fhineth not 5 Hccre the greater light, ©bfcureth alwayes the leffer. So in the life to come 3 the glory that thall bee there, foall obfeure all the light that wee get by the crea- tures now 5 for if it {ball aboiifh the preaching of the Law and the Gofpel, and the knowledge that wee get thereby 5 1 .Cor in. 15, Then hee /ball give up the Kingdome u the Father \ what Kingdome* his perfpaali Kingdome (preaching of the Word, ad- mini (feating
lflu&.zJ
7§
Of Adams acquired knowledge.
llluU-i.
<Prof.
lllutt.
Duofunt medUjropin- <jt4t*sjg> temot\us eaz
tUra<
miniftrating of the Sacraments fuch;) if that know- ledge {hall ceafe in the life to come, why (hall mot the kaowlcdge which wee get by the creatures ceafe.
In a dimme light wee can perceive a thing which a greater light doth obfeure, as the light ofthcStarres obfeuresnotthe light of a Glow-worme; but yet the light of the Sunne obfeures both. So the knowledge which Addm had by the voyce of God,and that au^f ;«, I the fight of God which fee faw,obfcured not the know- ledge which he had by the creatures. Bat in the life to come,the bright light light in glory fhall obfeure both. The fight which we have now of God/arre differcth fr©m the fight which Adamhzd in his cftate of inno- cency.
When we looke upon a thing by two medU middles^ if the neareft middle be perfpicuous and more cleare? and the furtheftor remoteft middle,be thicker or more obfeure, then things appearc more clearc and evident . unto us.but if the neareft middle be ©bfeure and grofle3 and the remoteft clearer, then things appearelcfle to us. A man when he beholds a Fifh in the water, hee feeth her by two middles. Firft,by the Aire the clearer middle, therefore the Fiflhfeemeth greater to him and nearer ; but the Fifh being in the water, and beholding a man upon the banke : (firft through the water the groffer middle, and then through the aire the clearer middle) the man (landing upon the banke feemeth but little, and a fane off to che Fiih. So we fee the Starres by two middles : firft, by the Aire which is the grofifeft middle, then by the Heaven, which is the purer and remoter v therefore the Starres fceme but littlest© us and a farre off,
Man before his fall did looke upon the clearer and more perfpicuous middle,hearing Gods voyce,and
faw
A collation fctwixt the innocent and old Adam.
•ma »if ■■■ ■■ «■■! i » ■■ < ■ r ' ■»■ ■ ' ' — ""^ ■ • - -
Of Mams acquired knowledge
79
faw that 3«**m^i the fight of God :thcn he looked up- on the more ©bfcure middle, which is the creatures- therefore he got a mere clcare fight of God and nea- rer. But after his fall hclookes fir ft upon the creatures, and then bee heares his word ; therefore the fight which he gets of God here, is more obfeure and re- mote.
Thcdiverfitieof the fight arifing three manner of wayes. Firft,fromtheobje<2:. Secondly, from the or- ganc. Thirdly,from the middle. Fr^ypif the objeft be clearer or obfeurer, then the fight differeth. Se- condly, if the middle be clearer or obfeurer, then the light differed] • as if a Chriftall glaflc be interpo- fed,the fight is clearer ; but if a grecne glaffebc inter-
pofed,thc fight is ©bfcured. Thirdly, if theorgane be hurt,or when the fpirits of the Eye are difturbed, as we fee in drunken and mad men,to whom one thing a p- pcares two, and in thefc who runne till their heads bee giddy.
The diverfity which wee have of the fight of God in the life to comc,and in this life, arifing not in refped: oftheobje&^i, for he remaines One ftill to all 5 the diverfitie then arifeth, partly from the diverfity of the meanes,for God doth not manifeft himfelfe3by thelike meanestoall, and partly from the diverfity of our ap- prehension, for all apprehend him not in a like man- ner, but in the life to come the diverfitie fhali not arife from the diverfitie of the meanes, being to fomeclearer, and to fome obfeurer 5 but onely accor- ding to the diverfitie of our capadue, as a pint cannot- containe a pottle,«md this (hall make the degrees in glo- ry ,iC*r.i5. .
A collation betwixt thzfirft Adams knowledge and hefecond Adam lefus Chrift,
Firft, xhtfokejfe ef knowledge is of two forts. Firft,
in
Mujlz.
Tr$4 reqmruntuf ad tidendumilo6]e3umjirm gdnumff mcdmm<
A collation betwixt tfce innoccnt,old,rfmied.and glorified Adam.
A collation betwixt the innocent, and fe:ond
8o
Of Adams acc[umd knowledge.
D<plex eft plenftudofc'l* ent;£,\ . refpeflu (aentut. l,rcfp:3* ejttt \* quo eft.
Duplex plmttdo fciett- Ua tejpetlttobjea'itfni. Uf>[ftttf$ extenfive.
Thefecond collation betwixt die firft Adams knowledge,andi Chrifts. rhom.pth.} .q.S.art. I o. ^ hrifltti con(ideratnry -\u 9t4t or^(j* yt comprez hsnjor.
Ouidrnp'txcogtitm futt \»ChTifo£v*m4)fAci0* lujnfi*{4i($t experiment
Dup ex conflict's o
homo,
inrefpe&of ' knowledge \x f'elfe# Secondly, in refpeftof him that hath the fulneffe of knowledge ; Thcfuine/Je of knowledge, \n vefyc&. acknowledge it fe\te, is then, when one attained to the higheft and uttermoft of knowledge, both. Quoad effentiam ,& virtuu intenfive,& extenjive\ that is, when he hath it lb far forth, as it may be had ,& to all the effc&s & purpofes, whereimto knowledge doth er can extend it fclfe ; this kind oifulncffe of knowledge was proper to thefecond Adam Chrift, of whofe fid- neffe we receive Job. 1.16. The fir ft Adam had fiolneffe of knowledge, in refped o£ the fubjedt or hiaa that had it, according to his eftateor condition, both intenfive- ly to the utcr-moft: bounds that God had prefixed, and extenjively in the vertue of it, in that it extended to the performingofthefethingSjthathewastoperforme in that place and condition that God had fet him in.
Secondly ,Chrift thefecond Adam was both viator and comprebenfr^ ( the Apoftle toucheth both thefe cRazcs^PhiL^Sorunnefhatyee way comprehend .^Chrift when he was viator taftcd of all ©ur three eftates; for iirft, he was free from fmne, that was our cftate in in- oocency; fecondly, hee felt the punishment of our finnes, which is the condition^ Man fallen; thirdly, he faw God face to face, when he was here viator upon the earth, which fhall bee our eftate in glory. So Chrift being both viator znd compreheftfer, his know- ledge differed farre from the firft Adams-, for as hce was cempr then fir, he had betide his divine knowledge,his blefled knowledge, which they cz\\ facialcm cogniuonem\ andbefides that hee had inditam or infufam cogmtionem^ and thirdly, acquired or experimental knowledge. Chrifts -knowledge then was eyrher cs hee was God, or as hee was Man : as hee v/as Man heq was cyther eomfrehenfor or viator; as hee was
com-
Of Adams acquired knowledge.
8i
comprehenfcr he had that Me jfed knowledge, called facialis $ as hce waster his knowledge ,*& either /#/%&/, or *#- perimentdlh his inf#fed{nowlcdgeywas either knowledge of naturall things, in which he excelled ^aW in his firft e- ( ftace^or hJs knowledge m fpirituall things5& herein he ex- celled the Apoi^lesand Angds themfelveSjiLuhe know- ledge of the myfteries of our faJuarion. His experimental knowledge, was that whereby hee learned things by expe- rience as wee doe. In h is infufed knowledge hee grew in the habitesXn his experimental knowledge hee grew frozn the privation to the 6j£/*<?. As he was comprehenfcr, hee grew not in the bdite^s hee wasi/zW^bee grew in the 646/to of things which were infufed into him • as hee wzsyiator hee grew from the privation to the hakte in theft things which he learned by experience.
Cbrifts infufed knowledge differed from his tie/fed knowledge-, tor by his bleffed knowledge hee (aw things in verbo in the word, but by his utfrfcd }k***tedge hee knew things /# genercproprio, etperjptcte* rerum -by the formes pf things as they are hei\: bdo v. Secondly hhblefed km wleage, (crr,per eft in aclu, it is ever in aft 5 but by his infufed ' -knowledge , hee geeth from the £4*//* to the ail, turning himieife to the view of things here below actually ; as when Chrift af- ked of Peter, Matt. 17. 25. Whether or no foe the Kings Cbidrcn pay tribute ; Cjirift had the hdite here, and knew well enough that the Kings fonnes pay no tribute, now he turqesffcis halite to the ad when hee propounds this queftioa to Piter* A^aine' Nereis a twofold \nmledge, abflrailive, and motive) I tovc the ttfinOive imwkAge of a role in winter in my minde 5 I have the intuitive knowledge in my minde when I fe the rofe grow in lune.ChniXsabjlrailive know- ledge rs the hahite ; and his intuitive {nowledg is the a& Chrift he excelled the Angels, in this infufed knowledge, - G for
Different* tntet Chrift tnf*f'mt(sr bt 4; Am cog-
Duplex c99n\tUJkab\tu-
*fa3(g*a{}ft4lis*
Cogn'ttiefiup'ex^dh ftrAtftya {pintuitifca.
Sz
Of Mams acquired knowledge.
for although they havefpecies conmtM rerum, naturally bred with chem, yet thisinfufed knowledge farre furpafled theit %{o it farre furpafled the knowledge of all the Pro- phcts,for his Body and Soule being hypoftatkally united to the God-head, hce muft have a more pevfcttknow- ledge than any other man could have infufed in him. Thirdly, he bad experimental! knowledge , and herein he grew from the privation to the habit e \ as in his infufed knowledge hee grew but from the habite to the act. When a Do&or gocth to the Schooles to teach, hee proceeds from the habite to the aff > and hee growes in the habite : Chril* grew thus in his infufed knowledge , but hee grew not fo in his blejfed knowledge. When a boy goeth to the Schooles to learne, he goeth from the privation to the habite , and fo did our Saviour Chnft, in this third fort cf knowledge experiment tall . and hee knew more when he was thirty yearcs old 3 than when he was twelve $ hee could not tell what woman touched him in the multitude (when they crowded about him,) untill rhe woman with the bloodf-Hix, fell downe before hinaand acknow- ledged it wasfhee, Lnk. 8,45. So hee could not tell whether there werefigges upon the figge-treeby this fort of knowledge; Mark, 11,13. andinthisfenfe hee was ignorant of the day of iudgement , Math. 24., 36. this ignorance in Chrift was not finfull ignorance, it was ignorantiapur&negationii ^ but not prava difpo(ubnisy for hee was ignorant 0$ nothing of that which he was bound to know; whenhe was here upon theearth hee was ignorant of this day of iudgement as Man, Math. 24. 36. both in his in fufed and exptrimentall knowledge-^ firft, in his infufed knowledge^ for all infufed knowledge proceeds from the habite tothe4#3 for by cxercifing the habite wee come to the4# : but Chrift by his /*• fufed knowledge could not come to the &8 , to know
of
Of Adams Acquired knowledge
of this day in particular. Hce knew chat God ftould /udge the word, and that licfliould iudgeitonacer- taine day,bere he proceeded from the babite to the aft; but from thchabitehec could aot proceed to this par- ticu!ar day, for this is, [hpertoruftiemia^ farre lefle could hec know this particuler day, by his experimertull knowleege. But now being in glory and having received all power , and being appointed judge of the Church, itis moft probable that nowasmanhee knoweth this day.
In his experimentaS knowledge hec farre excelled A- dam 5 for Adam non pernoffavit in benore ( as the Iewes fay) />/*/. 4?. 3. He lodged not one night in honour 5 they gather hence that Adam fell in the day of his Creation ;snd consequently could ror have fuch experimcnta/lknoyvtedge of things as Chrifthad. ThishiS experimental! knowledge, he learned it not of any teacher as wee doe , neither from any Angell . he was taught by no man, for when hee was twelve yeeres of age hce could reafoa with the Do&ors, Lul^z.So lehjthey marveiled whence he had fuch learntngjcring he e was not taught. Second!y,he had it nor free* an Angel; an Angel in his agony came and comforted him , Z^.22. that it might evidently appeare thar hee was Man, and flood in ncede of comfort s but rhcy never came to in- ftru&him,
Wee and the Church of Rome differ about this igno- rance of Chrift, for they hoid that Chrift is faid to bee ignorant of the day of iudgement5beciufehc would not reveile it to others • the Scriptures fay he grew in knowledge as he grew inilarure, Luh^i. but he truely grew in ftature : therefore hee truely grew in know- ledge. Secondly, the Scriptures fay, Z^.a.that, hee grew in grace with God and Man 5 but he cannot bee faid to feenae to grow in grace with God 5 therefore G 2 hee
S3
0rlgen\ntta8.z,im
Matth.
A collation betwixt the Church of Rome and us, concerning Chrifls knowledge and ignos ranee.
84
Of Mams acquired knowledge.
Duple xa&uirauon* primus >ty fecandtu \ itd &> duplex aftu$ fctenU*) prtmus ($>fecnnius<
A collation betwixt the knowledge of Adam and the Angels,
hee cannot bie faid to fecme to grow in grace with Men, but verily and truely to grow. There isiaan lafaot, the fir/l aciotrsafon, when hce beginneth rofpeake • and thefeeond aff^ whenhee beginncth to leprae ; and the fir ft acl otknomledgt^ is thzfecondael oireafi^ an Infant hath the firjt acl of reifon^ but not thejecoad. A learned Man when he is fkeping hathiheyir/? aftol knowledge '3 but not thefecond.
The Iefuites will haveChrift, whenhee was anln- fant, to have the fir ft acl of knowledge , as the learned man when hee is fleeping; and they make him onelyto proceed from the babite to the ad in knowledge. But wee hold that in his experiment aB knowledge^ hee was like other children, who have onely the fir ft adtofreajin^and proceeded from the privation to the babite >
A collation betwixt the knowledge of the frjt Adaw^nd the knowledge of the Angels.
Firft5the Angels take up thingsby one acl ^ they neither difcover nor reafon ; they learnenot hoc ex hoc: fed hoc foft hoc ^ this of this 3 but^ this after this , they proceed not by way of Syllogifme, enthymeme^ or induction as wee doe ; they are intelligent es cre&tnra, but not ratio- cinantes 3 vnderftanding creatures , but not reafon- ing 5 fo (hail the knowledge of Man, which hee fnaii have of God in the life to come, bee intel- le&uall and not by difeourfe ; the Apoftle EfheJ $% lo. faith The Angells icarne by the Churchy they take up in an inftant the caufe with the effedt 5 but Man before the falltooke up the caufeby the effeft iqtime : in thunder there is lightning and thecracke, thefe two gee is an inftant together : and thus the An- gels take up the knowledge of things • but Mao can- not in an inftant take them up together becaufeofthe organs of the body.
*Obiett. But it may fecme that they goe from the
: %e
OfAdms acquired knowledge.
%
figne to the thing fignified, Exod. 1 z.the blood rvasftrink- Udufon the lint ah of the door es, that the Angell might not depoy fheir houfes.
Anfw. The Angel reafoned not thus as we doe \ here is the figne, therefore here is the houfe % but this blood was fprinfcled upon the liatals of the^k)ores,toconfirme and allure tbedoubcing Ilraciits, that the Angel inould not deftroy them.
The Sacraments are not inftitutcd for Angels or for men angelicall like unto Angels , but for poore and doubting finners.
Adorns experiment 'all knowledge, was gotten from formes drawne from their lingular objects , as the face in the glaffe, differed) from the faceicfelfe, and the print in the waxe from the leale ; fothat vvhvch^ak** abftra-"ted from the creature, differed from the crca tures th.mfelves • but the knowledge ot the An- gels is not ahftraftive , they behold the e (fence 01 things , and take them up. The Angels have three forts of knowledge. Firft 4 their morning knowledge ^\\k\\ is the knowledge ihey baveofthe myitcrie of the incar- nation, 1. Pet. 2. They defire to looke into thiswyfterj. Secondly, their midday knowledge, which is the knowledge they have in beholding the God-head. Thirdly, their evening knowledge , which is the know* ledge they have in bcholdingthe creatures below here. Adam before bis fall 1 had Rot this their n>ormng know- ledge, nor their midday knowledge, but he had their even- ing knowledge
Queji. How (hould Adams children have come to his knowledge if hee had ftood in innccency ?
Anfw. Some thinke they fliould have had chcufeof rcafbn, and perfeft knowledge at the very firft • and thar they ihould afterward have growne to more ex- perimental! knowledge. Secondly , otheis hold that fo G 3 feone
Conference.
The fecond collation betmxt the a rft A dams knowledge and the Aa* gels.
S^,ia.. *fi *Wut* tt effu :Ufo m Deoyn men ? U kum^na efl a^radtya
m***ep encrtu, fed
fentt<u% n J
.Colli.
TrgfieM «nge\ortan <9g*'$t(oy m*tuttnat ^rldiana.yeffettin^
86
Of Mums acquired knowledge.
*atr<r*}l <ttfiett»perz [<m£4
Duplex cognitU\<*8t4(t~
fa {pfBttntMUtt
fooneas they had beeneborne,they fhould have had the ufe of reafon , io farre foorch astodifeerne outward things good or evill • as the little Lambcs by natures in ftindt, dockngwthe Wolfe, and fl.e from him , and feekethe dugge of their damtnes.) but not to difecrne things concerning morall vertue and the worfhip of God. Thirdly, others hold that they fhould have had no ufe of reafon 3t the firft , and this feemeth to be the fcundeft; for the gifts beftowed vpon Adam were of two forts. Finfyhe gifts that werebsftowed upon him, ftemdum mtHramfpecifiam^ as hee was the roote, out of which ail mankind proceeded, and thefc gifts all his children (hould have beene partakers of Secondly, the gifts which were beftowed vpon h\m per fondly ± fuch were thefe3prefently to know after his Creation, and to be immediately created of God,and to be created a per- fed Man in full ftature 5 thefe hee was not to communi- cate to his pofterity : they fhould not fo eafily have come to this knowledge as ^*w did, to whom he could not propagate his acfuill 'knowledge , but XixipotentUU^ for they were to be borne , as inweakeneffeof body , fb without a ftuall knmledge^ fonot haviftg univerfall no- tions in their mindes, but being appointed by God to feeke for knowledge^ by inward light and outward meanes : yet they fhould have