grace once received cannot be lost 135. H. Hand 20. the properties thereof ibid. Hatred what it is 183. God cannot be the object of hatred ibid. love and hatred are opposite 185. twofold hatred 186. 187. how far the regenerate hate sinne ibid. hatred anger envy differ 188. remedies to cure hatred 189. hatred and presumption differ 215. Head 14. the excellency thereof 15. Heart the first mover 21. the excellency thereof ibid. wherefore placed in the left side 22. the fat of the heart 25. Hope what it is 211. how it differeth from desire ibid. hope considered as a naturall or theologicall vertue 212. I. Iesuites plead for nature 127. they make a threefold knowledge in God 120. they establish a threefold grace 127. our dissent frō them in mans conversion 130 131 132. Ignorance diversly distinguished 82. 102. 110. 185. Injurie hath three things following it 227 Image of God wherein it consists 65. a twofold image of God 60. wherein man beares the image of God 64 man having Gods image all creatures are subject to him 234. a two fold condition of Gods image 247. it is taken up foure waies 63 Immortality how a thing is said to be immortall 30. how Adams body was immortall before the fall 31 reasons to prove the immortality of Adams body naturally 33 34 35 36. reasons to prove the immortality of the soule 44. 45. the heathen knew of the soules immortality 49. Infinite thing how apprehended 90. a thing is infinite two waies ibid. 195. Iustice the most excellent vertue 1. Iustification twofold 137. God doth three things in our justification 117. K Kidneyes are in a secret place 25. Knowledge of the creatures shall evanish in the life to come 78. 79 fulnesse of knowledge twofold 80. 81 divers distinctions of knowledge ibid. 82. 85. 86. 87. a twofold act of knowledge 84. how knowledge is in the Angels and mans mind 85. a threefold knowledge in Angels ib. a difference betwixt our knowledge and the Angels 91. L Libertie twofold 108. Impediments hindering the wills liberty 115 Light the greater it bee obscures the lesser 71. Love what it is 161. sundry distinctions of love 162 163 164 165 166. things are loved two waies 164. 169. degrees of love 166. the perpetuitie of love 166 love is an affection or deed 175. a twofold cause of love ibid. How wee are to love our parents 176. 177. love descends 178. how farre an unregenerate mans love extends 181. wee should love our enemies ib. true love is one 182. remedies to cure sinfull love ibid. Life contemplative preferred to the active 278. Man hath a threefold life 222. 260. the Active in some case is preferred 257. Mans life considered two waies ibid. whereto these two lives are compared 259. Mans life resembled to sixe things 260. 263. Liver inclosed in a net 23. Lungs seated next the heart ibid. M Magistrates authority consists in foure things 172. Man a little world 41. hee is considered 3. waies 136. the first part of mans superioritie over his children 237. man diversly considered 150. he hath a passive power to grace 116. man and wife one 268 Matrimony hath two parts in it 269. Members of the body placed wisely by God 13. the difference of the members 14. Middles are often chosen as evill 114. all things are joyned by middles 39. things are joyned two waies 113. wee see a thing by two middles 79. there is a twofold middle 152. 154. no middle betwixt vertue and vice 153 Miracle creation is not a miracle 9. when a worke is a miracle ibid. the resurrection is a miracle ibid. two conditions required in a miracle 118. mans conversion is not a miracle 119. N Nature taken five waies 250 Necessity diversly distinguished 36. 109. 178. Neighbour how to be loved 173. in what cases hee is to bee preferred before our selves 380. wee are not to love all our neighbours alike 175. In what cases wee are to preferre our selves to our neighbours 174. 175 Nothing taken divers waies 4. made of nothing 6. O Oppositiō twofold 185. 214. Order twofold in discipline 71. Originall righteousnesse was not supernatural to Adam 249. but naturall 250. reasons to prove that it was naturall 251. to make it supernaturall draweth many errours with it 253. P Passion what it is 139. 140 what seate they have in the soule ibid. they are moved by the understanding ibid onely reason subdues the passions 141. they have a threefold motion ibid. they are only in the concupiscible irascible faculties 142. their number is in the divers respects of good and evill ibid. the divisions of the passions 143 where the passions are united 144. Christ tooke our passiōs 145. what passions hee tooke ibid. how they were ruled in Christ 146. no contrarietie amongst his passions 148. what contradiction ariseth in our passions ibid. it is a fearefull thing to be given over to them 149. how the Moralists cure the passions 151. the Stoickes roote out all passions 158. foure waies Christ cureth the passions 159. 160. 161 how farre the godly are renewed in their passions 148. Perfection diversly distinguished 66. 186. Philosophie twofold 95 Poligamie is unlawful 310. Power diversly distinguished 116. 240. 241. Poverty twofold 243. Proposition hypotheticke when true 121. R Recompence fourefold 226 Reasō hath a twofold act 84 Resistance diversly distinguished 133. 134. Renouncing of things twofold 243 Resurrection a miracle 10. Rib what is meant by the fift rib 24. the rib taken out of Adams side no superfluous thing 266 it was one of his ordinary ribs ib. how this rib became a woman 267. what matter was added to it ibid. Right to a thing diversly distinguished 241. 242. 244. what right Christ had to the creatures 241. 242. S Sadnesse hath many branches 144. Sciences how found out 71. the first principles of sciences are not inbred 68. Seeing three things required for it 79. we see three waies 75. Senses the common sense differeth from the particular senses 27. wherin the five senses agree 28 wherein they differ ibid. which is the most excellent sense 29. 30. whereunto they are compared ib. Similitude twofold 61. one thing hath a similitude to another two waies ibid. it differeth from an image 63. fim litude a great cause of love 245. Servile subjection 236. five sorts of servants ibid. it is contrary to the first estate 237. Sinne in a countrey fourefold 274 God doth threethings to sinners 276. Sin three things follow sinne 35. how it is in the understanding 101. a man sinnes two waies 102. how the workes of the Gentiles are sinne 157 Soule hath three faculties 34. how they differ 52. the rising of the body doth perfect the glory of the soule 35. how the soule of man differeth from the life of beasts 42. and frō al other things 43. the soule hath a twofold life 50. how the soule is in the body 53. the soule cannot animate two bodies 54. what middle the soule keepeth 57. our soules
Tongue God will not have a heart and a heart in a man Psal 12. so hee will not have a Tongue and a Tongue in him Pro. 8.13 that is a double Tongue Before the fall A collation betwixt the innocent and old Adam the Tongue of man was like the pen of a swift writer Psal 45.1 and uttered those things which his heart indited but since the fall it is a world of iniquity and defileth the whole bodie and setteth on fire the course of nature and is set on fire of hell Iam. 3.6 now it is an unruly evill and filled with deadly poyson Iam. 3.8 Coll. 2 Before the fall he spake but with one Tongue but since the fall he is bilinguis hee speakes with a double tongue Prov. 8.13 and sometimes trilinguis Eccles 33. Lingua tertia commovit multos a third tongue hath troubled many The Chalde paraphrase calleth a backbiter a man with a three fold Tongue or a Tongue which hath three stings The Iewes give an example of it in Doeg who killed three at once with his evill report Saul to whom hee made the evill report the Priests of whom he made the evill report and Himselfe who made the evill report The Heathen in the dedication of the severall parts of mans body gave the eares to Minerva the tongue to Mercurie the armes to Neptune and the eye to Cupid c. Of the Womans Dugges God hath placed the Womans Dugge in her brest Duplex est causa physica moralis and not in her belly as in beasts and that for two causes the first is a Physicall cause the second is a Morall cause The Physicall cause God hath placed them so neere the liver that the milke might be the better concocted and the more wholsome for the child The Morall cause that the woman might impart her affection and love more to her child by giving it sucke with her Dugge which is so neere the heart The giving of Sucke was one of the greatest bonds of obligation of old betwixt the mother and the children when they intreated any thing of their children they would say By these Dugges which gave thee sucke I request thee doe this Virgil. Of the Hand By the Hand we promise and threaten it is the right hand of fellowship Gal. 2.9 We reckon by it Wisedome commeth with length of dayes upon her right hand Prov. 3.16 The ancients reckoned upon their left hand untill they came to an hundred yeeres and then they began to reckon upon their right hand So the meaning of Salomon is that wisedome should make them to live a long age even to a hundred yeeres As wee reckon with the hand so wee worship with the hand Iob protests that hee blessed not his hand when hee saw the new Moone Iob 31.27 The Idolaters they used to kisse their Idols Ose 13.2 But because they could not reach to the Moone to kisse her they kissed their hand in homage before the Moone and Iob purged himselfe of this kinde of Idolatry And the speciall providence of God is to bee marked in the hand of man that hee hath made him to take his meate with his hand and hath not left him to gather his meate with his lipps as the beasts doe for if man did so his lippes should become so thick that he should not speake distinctly wee see by experience that those who have thicke lippes speake not distinctly Of the internall members of Mans Bodie Of the Heart All the passions are seated in the heart we see in Feare such as are transported therewith call backe the blood to the heart as to the place where feare exerciseth her tyrannie therewith to defend themselves and therefore it is that those creatures that have the greatest and largest hearts are most fearefull because the heat is more largely dispersed within their Heart and consequently they are lesse able to resist the assaults of feare Object But it might seeme that our anger is seated in the Gall love in the Liver and melancholy in the Splene and so the rest therefore the affections have not their seat in the Heart Answ These foure humors seated in the Gall Liver and Splene are not the seate of the passions but they are the occasion whereby the passions are stirred up as the abundance of blood in the Liver stirreth up the passion of our love which is seated in the heart The heart is the first mover of all the actions of man for as the first mover carryeth all the spheres of the Heaven with it so doth the heart of man carry all the members of the body with it In naturall generation the heart is first framed and in spirituall regeneration it is first reformed The heart liveth first and dyeth last So in the spirituall life the life of Grace begins in the heart first and is last left there hence it is that Michael the Archangell and the Devill Iud. 9. strove no faster about the body of Moses than they doe about the heart of man therefore the Lord saith Sonne give me thy heart Prov. 23. The Iewes compared the heart of Man for the excellency of it to three things First to the holiest of all where the Lord gave his answers So the Lord gives his answers First out of the heart Secondly they compare it to Salomons throne as the stateliest place where the King sits So the Lord dwels in the heart of man as in the throne Thirdly to Moses Tables in which he wrote his Law Prov. 3.3 Write Wisedome upon the Tables of the heart God dwelt in the heart of Man before the fall A collation betwixt the innocent and old Adam but since the fall there is a great change in the heart for out of the heart proceed Murther Adultery evill speakings and such Math. 15. It was a great curse which the Prophet denounced against the house of Ahab 2. King 10.27 That it should bee turned into a Iakes but a farre greater change now unto the heart of a man being now a receptacle of all uncleannesse The heart of man before the fall was a wise heart Coll. 2 and placed in his right side Eccles 10.2 But the heart of a foole is now in the left side Eccles 10.2 The Anatomists marke when the heart inclineth more to the right side the spirits of these men are more lively and are more apt for contemplation the right hand is the stronger hand because more heate proceeds from the heart to the right hand then to the left But when the heate equally disperseth it selfe to both the hands then a man is Ambidexter hee hath the use of both the hands equally alike By the right hand wee doe things more easily because motion proceeds first from the heart to it The meaning then of Salomon is that the heart of the wise man is a strong heart a couragious heart apt to doe good and a most honorable part wherein the Lord hath set his residence but the heart
our owne private cause and Gods cause Thirdly we must distinguish betwixt the persons of evill men and the actions of evill men Wee are to love our enemies although they have wronged us and should love their persons we are to pray against their sinnes but not their persons 2. Sam. 15.31 Act. 42.9 Wee are bound to wish to our private enemies things temporary unlesse these things be hurtfull to them but if they be enemies to the Church we are not to supply their wants unlesse we hope by these means to draw them to the Church But if the persons sinne unto death 1 Ioh. 5.19 then we are to pray not onely against their actions but also against their persons and because few have the spirit to discerne these wee should apply these imprecations used in the Psalmes against the enemies of the Church in generall Quest Whether is the love of God and of our neighbour one sort of love or not Answ Objectum amoris vel est formale vel materiale It is one sort of love the formall object of our love in this life is God because all things are reduced to God by love the materiall object of our love is our neighbour Vno habitu charitat is diligimus deum proximum licet actu distinguantur here they are not two sorts but one love and as there is but vnus spiritus varia dona one Spirit and diversity of gifts 1 Cor. 12. so there are due praecepta unus amor two praecepts and one love The remedies to cure sinfull love since the fall That wee may cure our sinfull love and set it upon the right object First wee must turne our senses that they be not incentivum et somentum amoris perversi that is that our senses bee not the provokers and nourishment of perverse love It is memorable which Augustine markes that the two first corrupt loves began at the eye First the love of Eva beholding the forbidden fruit which brought destruction to the soules of men Secondly when the Sonnes of God saw the daughters of man to be faire they went in to them Gen. 6.1 this fin brought on the deluge it had beene a profitable lesson then for them If they had made a covenant with their eyes Iob 31.1 Secondly it is a profitable helpe to draw our affections from things beloved to consider seriously what arguments we may draw from the things which we love that wee may alienate our minds from them and wee shall find more hurt by the things we set our love upon than wee can find pleasure in them If David when he look't upon Bethsabe with an adulterous eye had remembred what fearefull consequence would have followed as the torment of conscience the defiling of his daughter Tamar and of his concubines and that the sword should never depart from his house 2 Sam. 11.12 and a thousand such inconveniences hee would have said this will be a deare bought sinne Thirdly consider the hurts which this perverse love breeds He who loves sin hates his owne soule Psal 10.5 Fourthly let thy minde be busied upon lawfull objects and idlenesse would bee eschued it was idlenesse which brought the Sodomites to their sin Qui otio vacant in rem negotiosissimam incidunt these who are given to idlenesse fall into many trouble some businesses CHAP. VII Of Hatred HAtred is a turning of the concupiscible appetite from that which is evill or esteemed evill Odiumest quo volunt as resilit ab objecto disconvenienti vel ut disconvenienti A collation betwixt the innocent and old Adam Man in his first estate loved God with all his heart but since the fall he is become a hater of God Rom. 1.30 and of his neighbour 1 Ioh. 2.9 and of himselfe Psal 10.5 How can God who is absolutely good be hated Quest seeing there is no evill in him Answ God cannot be directly the object of our hatred bonum in universali cannot be hated God is both truth and goodnesse therefore he cannot be hated The understanding lookes to truth and the will to goodnesse God is both truth and goodnesse therefore hee cannot be hated in himselfe but in some particular respect as men hate him because he inflicteth the evill of punishment upon them or because hee commandeth them something which they thinke hard to doe as restraining them in their pleasure or profit So the wicked they hate not the word as the word but as it crosseth their lewd appetites and curbes their desires Gal. 4.6 Am I become your enemie because I tell you the truth The sheepe hates not the Wolfe as it is a living creature for then it should hate the Oxe also but the Sheepe hates the Wolfe as hurtfull to it and in this sense Men are said to be haters of God These who behold that infinite good cannot hate him but of necessity love him therefore the sin of the divels was the turning away of their sight from God and the reflection of their understanding upon themselves admiring their owne sublimity remembring their subordination to God this grieved them wherby they were drowned with the conceite of their owne pride whereupon their delection adoration and imitation of God and goodnesse were interrupted Diabolus tria amisit in lapsu delectationem in pulchritudine Dei a dorationem majestat is imitatiouem exemplar is bonitatis So long as they beheld the Majesty of God they had delectation in his beauty adoration of his majesty and imitation of his exemplary goodnesse Quest Whether is the hating of God or the ignorance of God the greater sinne it may seeme that the hating of God is the greater sinne Namcujus oppositum est melius Arist ethic 8. c. 6. ipsum est pejus for that whose opposite is best it must be worse it selfe but the love of God is better than the knowledge of God therefore the hating of God is a greater sinne than the ignorance of God Ans The hatred of God and the ignorance of God are considered two wayes either as hatred includes ignorance or as they are severally considered As hatred includes ignorance then hatred is a greater sinne than ignorance because he that hates God must be ignorant of him But if we consider them severally then ignorance is to be distinguished into ignorantia purae negationis and ignorantia pravae dispositionis and this latter ignorance proceeding from a perverse disposition of the Soule which will not know God as Pharaoh sayd Who is the Lord that I should know him and obey his voyce Exod. 5.2 must be a greater sin than hatred for such ignorance is the cause of hatred and in vices the cause must bee worfe then the effect but perverse ignorance is the cause of the hatred of God Therefore this sort of ignorance is a greater sinne than the hating of God We must not then understand the axiome according to the first fence here for there is no contrarietie betwixt hatred
and the Angels differ ibid. the soule hath a diverse operation in the body ibid. three things proper to the soule 139. Spirits that there are intellectuall spirits 51. T Theologie differeth from other sciences 10 Tongue the properties therof 19. Truth three things concurre that a man may speake a truth 24 V Vertues morrall and theologicall differ 154. Vertue twofold 283. Virginitie is not a vertue 282. The Papists make 3 crownes for Virgins Martyrs and Doctors of the people 285. Visage the bewrayer of the minde 27. Vnderstanding twofold 67. 197. twofold act of the understanding 99. sinne how in the understanding 101 Vniversall twofold 70. Vse of the creatures twofold 239. 240. to give to use and in use differ ibid the use of a thing manifold ibid. W Will three properties thereof 97. it followeth the last determination of reason ibi why sometimes it doth not follow the understanding 98. the will and understanding are reciprocant in action ibid. whether we will a thing or understand it first 1â—0 how the will followeth the last determination of reason 103. the understanding is not the cause of the wils liberty 105. it hath a twofold liberty 108. the essentiall property of the will 113. what determinates the will 112. two things considered in the will 113 114. it is not the cause of our predestination 122. a mans wils a thing two waies 131 the will hath a threefold motion ib. it is considered three waies 133. it hath neede of two things 191. Woman made out of the man 264. why made of the rib 266 Woman helpes her husband in three things 278 World considered two wayes 7. there should not be too great inequalitie between man and wife in marriage 279. 1. Cor. 15.49 As we have borne the image of the earthly Adam so shall wee beare the image of the heavenly Adam A Table of the places of Scripture cleared in this Booke Cap. Ver. pa. Genesis 1 2 164 16 11 237 26 6 120 25 10 49 30 37 3 39 9 163 50 19 225 Exodus 5 2 185 13 17 120 16 19 154 21 22 52 3â— 32 180 34 1 95 Levit. 17 11 44 18 18 67 19 2 7 Â 18 151 Numb 10 33 73 23 14 119 Â 21 215 Deut. 11 12 135 23 24 241 25 4 114 Â 25 272 28 26 14 29 5 35 Iosh 2 1 274 Iudg. 13 22 89 14 15 77 1 Sam. 6 14 184 23 11 121 25 21 197 2 Sam. 2 10 186 12 8 273 19 22 ibid. 23 20 73 1 King 13 5 115 18 27 153 22 28 122 2 King 2 24 153 3 14 47 1 Chron. 12 33 168 Iob. 4 18 107 21 27 20 Psal 19 9 18 17 8 16 31 9 43 45 1 19 49 3 83 Â 12 46 80 11 40 81 14 133 104 29 7 121 4 70 137 16 6 Prov. 3 3 22 Â 16 20 Â 27 141 6 8 162 8 13 19 1 22 26 17 15 155 21 1 111 Eccles 6 7 18 Â 8 223 7 9 230 10 2 22 Cant. 1 4 165 Esay 11 5 159 28 21 215 Â 26 95 Iere. 7 13 132 10 11 4 12 2 26 50 20 215 Dan. 8 23 27 Hosea 2 21 75 7 3 153 9 16 274 10 11 114 Ionas 3 3 73 Â 5 123 Matt. 5 28 140 6 23 29 8 24 68 12 4 13 Â 8 240 19 33 10 22 30 34 Â 31 167 26 23 48 Â 38 206 Â 39 190 Marke 2 27 240 4 26 135 6 34 25 10 21 243 Â 24 ibid. 11 13 4 12 31 168 Luke 3 11 166 10 42 58 Â 22 196 12 47 140 33 34 16 Iohn 1 9 69 4 36 40 1 33 145 12 39 113 Â 1 9 14 9 89 15 15 125 19 34 25 Actes 3 48 125 7 24 160 12 23 12 26 24 44 Rom. 2 29 18 6 18 108 9 3 180 10 17 17 1. Cor. 6 16 169 8 4 4 12 15 14 15 35 2 Â 42 37 13 10 76 2. Cor. 4 4 61 Â 6 4 11 8 242 12 14 177 Galat. 2 9 120 Â 26 170 4 6 148 Â 24 219 Ephes 1 3 138 3 10 148 Â 18 216 4 25 147 5 23 15 Philip. 1 23 179 2 21 176 3 12 89 Â 17 129 Collos 3 5 173 Â 10 61 1 Thes 4 17 115 5 23 52 1. Tim. 3 1 153 5 4 17 Â 33 173 2. Tim. 1 12 136 2 13 72 Heb. 1 15 15 11 12 13 Iam. 2 25 274 2. Pet. 1 9 75 2 14 16 4 4 75 1 Ioh. 2 4 24 3 2 38 4 20 166 Iude. Â 3 188 Rev. 6 10 54 9 22 255 A Delineation of this whole Booke IT is a Position in the Metaphysickes that Omne bonum est sui communicativum Goodnesse cannot be contained within it selfe but it manifests it selfe to others So the Moralists say Amor uon est unius Love must alwayes be betwixt tvvo or moe So the love and goodnesse of Gods are manifested to the world divers wayes but the first sight that we get in them is in Creation whereby God gave all things through them a being and substance which no creature on earth can understand except man because he beareth the Image of God or at least some sparkles thereof ingrafted in his heart That we may conceive what this Image is we must branch it out according as it hath the situation in the soule and body of man These are lively described to us in this booke which is divided into two parts In the first is contained The Creation in generall of all creatures cha 1 particular of man ch 2. where is considered the Creation of man 1 in generall in body wherin is considered of the members which are either externall as the Head Chap. 3. Eyes Chap. 3. Eares Chap. 3. Mouth Chap. 3. Tongue Chap. 3. Womans dugge Chap. 3. Hands Chap. 3. internall as the Heart Chap. 3. Liver Chap. 3. Lungs Chap. 3. Ribbes Chap. 3. Intrales Chap. 3. Iejunum intestinum Chap. 3. Kidneyes Chap. 3. Five senses Chap. 3. Immortalitie chap. 4 Perfection chap. 5 Soule ch 6. wherein is considered of the Immortalitie chap. 7. Conjunction of soule and body chap. 8. 2. end wherefore he was created 9. 3. image of God â— 10 which was either inward in his Vnderstanding where is described Adams knowledge chap. 11. which was either inbred and that naturall 12. acquired 13 reveiled and that Of God 14. Of his creatures 15. Will wherein we must consider Conformity Chap. 16. Lâ—berty Chap. 16. Power Chap. 16. Affections see the second part Chap. 1. outward see the second part 4. two adjuncts of this Image The second part containes The affections or passions are considered either in generall Chap. 1. Wherein is considered their division which is in the part of the soule either concupiscible which containes love under which two all the passions may be reduced chap 2. irascible which containes desire under which two all the passions may be reduced chap 2. remedies either by remedies
formes which rule onely the body but doe not animate them as the Angels when they tooke bodies upon them Angelorum operationes in corporibus non fuerunt vitales Those things which the Angels did in the Bodies were not vitall They ruled the bodies but they informed them not and they onely moved the bodies Secondly there are some formes that informe things but doe not rule them as the formes of things without life Thirdly there are formes which informe and rule as the Soule of man in the body Object It is said that the Angels did eate and drinke Gen. 18. Therefore they have exercised these vitall functions in the body Answ Theodoret answers Metaphorice non propriè dicuntur edere Atistot 2. de anim They are said to eate by way of metaphor but not properly because of the manner of the true eating and the Philosopher saith that Vox est actus animati corporis The voyce is the act of the living creature but when a Lute giveth a sound it is but metaphorically a voyce saith hee So the eating of the Angels was but metaphorically a eating for they eate not to digest or to nourish their bodies In this that the Soule is joyned to the body as the forme Consequence wee may admire the mervailous worke of God for if David wondered at the mervailous fashioning of the body in his mothers wombe Psal 139. much more may wee admire the mervailous conjunction of the Soule with the body for we may observe that the highest of the lowest kind is joyned alwaies to the lowest of the highest kind as the lowest of living creatures which have life is the shell-fish as the Oyster differeth little from the life of the plant is comes nearer in order to the beast then the plant doth because it feeles therefore it is well said by one Tho. Aquin. contragent Sapientia Dei conjungit fines superiorum principijs inferiorum the wisedom of God hath conjoyned the ends of the superiour with the beginning of the inferiour as the shel-fish to bee the basest amongst the sensitive and more noble then the vegetative So the body of man is the most excellent and highest in degree of the inferiour creatures the soule againe of man is the lowest of intellectual Spirits marke thē how these two are joyned together Therfore fitly the soule of man hath beene compared by some to the horizon for as the horizon separates the upper parts of the world from the nether to our sight and yet the sphere is one so doth the soule separate the intellectuall substances from the earthly bodies and yet is one with them both And as Hercules was said to be Partim apud superos partim apud inferos so is the Soule partly with the Spirits above and partly with the bodies below The body joyned to the soule Prop. maketh the soule a compleate spirit The Angels without bodies are spiritus completi Illust but our soules without the bodies are incompleate spirits The Angels when they assumed bodies it was not to their perfection but for their ministery Non quibus juventur sed quibus invent Not that they were helped by these bodies but that they might helpe us They have a double action one of contemplation another of ministery for contemplation to behold the face of God continually Matth. 18.10 They tooke not bodies upon them but onely for the ministry to us but the soule of man is an incompleate Spirit without the bodie The soule was joyned to the body Prop. to goe upward to God and not to be depressed by the body When water and oyle are put together Illust the oyle being more aeriall goeth above and the water being heavie goeth under so the soule being more celestiall went upward and was not drawne by the body when man stood in innocency The Soule hath sundry operations in the body Prop. When it groweth Illust it is called anima when it contemplates Anima est simplex in essentis multiplex in potentia it is called a spirit when it seeth and heareth it is called sense when it is wise it is called animus when it discernes it is called reason when it remembers it is called memory when it assents lightly it is called opinion when she defineth a truth by certaine principles then it is called judgement God hath wisely placed the faculties of the Soule and the Body Prop. Hee hath placed the intellectuall facultie in the Braine Illust as highest the affections in the Heart the naturall part in the Liver and Stomacke hee hath placed the understanding in the Head as in the throane in the Heart as in the chamber but the rest of the inferior faculties hee hath placed below as it were in the Kitchen and as it were an unseemely thing for a Prince to be sitting in the Kitchen and never to minde matters of estate so it is a base thing for the soule to have minde of nothing but of eating and drinking and to choose Martha her part but never Maries Luke 10.42 Man before his fall lived the life of God A collation betwixt the innocent and old Adam but since the fall hee lives onely the naturall life and few live the life of grace There is so little life in the shell-fish that wee cannot tell whether they live the life of the plant or the sensitive life So the life of God is so weake in many men that we cannot tell whether it be the naturall life or the spirituall life which they live Zeuzes the Painter painted grapes so lively that hee deceived the birds and made them come fleeing to them Dedalus made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 images mooving by themselves hee made men beleeve that they were living but Pygmaleon made an image so lively that he fell in love with it himselfe So hypocrites which live onely the life of Nature they will so counterfeit the actions of the faithfull that they make men beleeve indeed that they live the life of God and some times they deceive themselves thinking that they are living when they indeede are dead the quickning power of the soule desires onely being and so it rests the sense would not onely bee but also bee well but the understanding aspires above all these to eternall blisse these three powers make three sorts of men for some like plants doe fill their veines onely some againe doe take their senses pleasure like beasts onely and some doe contemplate like Angels therefore the Poets in their fables doe faine that some were turned into flowers others into beasts and others into gods CHAP. IIII. Of the end of Mans Creation MAn was created to serve God A circle is more perfect than a line Prol. for a circle returnes backe to the point whence it began Illust 1 but a line is more imperfect Duplex est motus rectus circularis never returning to the place from whence it began Man and Angels returne backe to God who made them like a
to signifie that Iesus Christ subdued not onely his sensitive faculties but also the intellectuall in his will and understanding and it was for this that the High Priest under the law was forbidden to we are his girdle about his sweating places Ezek. 44.18 that is about his middle as the Chal. de Paraphrase interpreteth it not beneath but about his pappes to signifie the moderation of all his passions It is a true axiome quod operatur Christus pro nobis oper atur in nobis that which Christ doth for us he doth in us He subdueth his owne passions Reconciliando that He may subdue our passions Secondly Christ reconciles the passions which strive so one against another Iudg. 17.6 when there was no King in Israel every man might doe what hee pleased so these passions doe what they please contradicting one another till Christ come in to reconcile them Moses when he saw two Hebrewes striving together he sayd ye are brethren why doe ye strive Exod. 2.13 So when Christ seeth the passions striving one with another Hee saith Yee are brethren why doe yee strive Acts 7.24 Thirdly Rectificando Christ sets the passions upon their right objects whereas before they were set upon the wrong objects and he turnes these inordinate desires the right way A man takes a bleeding at the nose the way to stay the bloud is to divert the course of it and open a veine in the arme So the Lord draweth the passions from their wrong objects and turnes them to another Mary Magdalen was given to uncleane lust the Lord diverted this sinfull passion and she became penitent and thirsted after grace Luk. 8.2 So hee turned the passions of Saul when he was a bloudy murtherer to thirst for grace Act. 9. We know a womans appetite to be a false appetite when shee desireth to eate raw flesh or coales or such trash and that shee is mending againe when her appetite is set upon wholsome meates So when the passions are set upon wrong objects then a man is in the estate of sinne but when the passions are turned to the right objects then a man becomes the child of God Fourthly when Christ hath sent these passions upon the right object Immobiliter permanendo hee settles them that they cannot bee mooved for as the needle in the compasse trembleth still till it bee directly setled towards the North pole then it stands So the affections are never setled till they bee set upon the right object and there he tyes them that they start not away againe Psalme 86.9 David prayeth knit my heart to thee O Lord. The beasts when they were brought to be made a sacrifice were tyed with cords to the hornes of the Altar Psalm 118.27 that they might not start away againe So the Lord must tye the affections to the right objects that they start not away againe The passions are either in the concupiscible or irascible part of the Soule There be six passions in the concupiscible appetite Love hatred desire abomination pleasure sadnesse CHAP. VI. Of the Passions in particular in the concupiscible appetite Of Love LOve Amor est voluntarius quidam affectus quám coniunctissimè re quae bona judicatur fruendi is a passion or affection in the concupiscible appetite that it may enjoy the thing which is esteemed to be good as neere as it can Man before the fall Prop. loved God aboue all things and his neighbour as himselfe God is the first good cause and the last good end Illust he is the first true cause by giving knowledge to the understanding he is the last good end by rectifing the will therefore the understanding never contents it selfe untill it know God and the will never rests til it come to the last good end God is A to the understanding and Ω to the will He is mans chiefe good therefore he is to be preferred to all things both to our owneselves and to those things we count most of beside our selves wherefore Luk. 14. he faith He that loveth his life better than me is not worthy of me So Math. 10. He that loveth his father or mother better than me is not worthy of me so hee that preferres his owne love before God is not worthy of the love of God There are three sorts of love Illust 2 emanans or natural love imperatus or commanded love elicitus or love freely proceeding Triplex amor emanans imperdius elicitus Naturall love is that love whereby every thing hath an inclination naturally to the like as heavie things naturally goe downe to the center of the earth beasts are carried by sense and instinct to their objects the Pismire in Summer layeth up provision against the Winter Prov. 6.8 This naturall instinct the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So man is carried to his object by love because he must love something what better object could hee chuse to love than God Commanded love is that whereby reason sheweth us some good thing to be loved and then our will commandeth us to love the same If wee had no more but reason to shew it to us and the will to command us these wee enough to moove the affections to love God Love proceeding freely is that when the affections make choyce of God freely when as they consider his goodnesse that breeds admiration in them when they doe consider his beauty that breeds love in them and his sweetnesse doth satisfie their whole desires so that nothing is so worthy an obiect to bee beloved as God who hath all these properties in him God loved us first Ioh. 3.16 therefore we are bound to love him againe There are three sorts of love First Triplex 〈◊〉 quaerens vtile lascivus purâ—â— the love that seekes his owne profite onely as when a subject loves his Prince onely for his goods such was the love of Laban to Iacob here the Prince is not bound to love his subject againe neither was Iacob bound to love Laban for this sort of love Secondly the love that lookes to filthinesse and dishonestie such was the love which Putiphars wife carried to Ioseph Gen. 39.9 Ioseph was not bound to love Putiphars wife againe in this sort of love The third sort of love is most pure and holy love and in this love wee are bound to love backe againe God loved us before wee loved him hee loved us freely and for no by-respect therefore wee are bound to love him first and aboue all things The Part loves the being of the whole Illust 3 better than it selfe this is seene in the world the great man and in man the little world for the water in the great world ascends that there should not bee vacuum or a vastnesse in the universe for the elements touch one another as wee see when we poure water out of a narrow mouthed glasse the water contrary to the nature of it runneth up to the ayre that
there may not bee a voyde place it preferres the good of the whole to the owne proper center so in the little world man the hand casts it selfe up to preserve the head So God being all in all to us we should hazard all for him Man in innocencie loved God onely for himselfe Prop. Some things wee love for themselves onely Illust 1 some things we love not for themselves Amor propter se propter aliud but for another end A sicke man loves a bitter potion not for it selfe but for another end which is his health Some things we love both for themselves and for another end as a man loves sweet wine for it selfe because it is pleasant to his taste then he understands also that it is good for his health here he loves it not onely for it selfe but for his healths sake But Adam in innocencie loved God onely for himselfe Quest Whether are we to love God more for the moe benefits he bestowes upon us or not Answ 2.2 q. 24. art 3. Thomas answers thus God is to be beloved although hee should give nothing but correct us as a good child loveth his father although he correct him but when it is faid we are to love God for his benefits for Super Iob. serm 3. notes not the finall cause here but the motive therefore Augustine faith well Non dilige ad praemium sedipse Deus sit praemium tuum love not for the rewards sake but let God bee thy reward it is a good thing for a man to thinke upon Gods benefits that he may bee stirred up by them to love God and love him onely for himselfe and for his benefits Moses and Paul so loved God that they cared not to bee eternally cursed rather than his glory should be blemished Exod. 32.33 Rom. 9.3 Object But when God promised Gen. 15.1 2. to be Abrahams great reward Abraham said What wilt thou give me seeing I goe childlesse then the father of the faithfull might seeme to love God for his benefits and not for himselfe Answ The Text should not be read thus I am thy exceeding great reward but thy reward shall be exceeding great as if the Lord should say unto him thou wast not inriched by the spoile of the Kings but I shall give thee a greater reward Abraham replies what reward is this thou canst give me seeing I goe childlesse Abraham had sowen righteousnesse and therefore should reape a faithfull reward Prov. 11.18 though he were not inriched by the King of Sodome Gen. 14.22 So that Abraham loved God onely for himselfe in the first place and he seekes a reward succession of children in the second place and by this his Faith is strengthened for he adheres to the promise of God Gen. 13.15.16 The first Adam loved not the creatures for themselves A collation betwixt the innocent and old Adam neither loved he God for another end but for himselfe neither loved he God for himselfe and for another end but onely for himselfe therefore the Church Cant. 1.4 is commended quia amat in rectitudinibus because she loveth God directly for himselfe But now men love the creatures onely for themselves and herein they are Epicures Some againe love God for the creatures and these are mercenaries but these who love God for himselfe these are his true children and herein Augustines saying is to be approved who saith fruimur Deo utimur alijs we enjoy that which wee love for it selfe but we use that which wee use to another end But the naturall man would enjoy the creatures and use God to another end Man in innocency loved God Coll. 2 judicio particulari hic et nunc above all things that is Duplex amor 1. judicis particulari 2 judicio universali he knew Iehova to bee the true God and so loved him But since the fall he loveth him above all things judicio universali for his wil oftentimes followeth not his judgment thē he loved himselfe for God but now he loveth all things for himselfe this inordinate love of a mans selfe breeds contempt of God but the ordinate love inspired by God teacheth us first to love God and then our selues 1. Ioh. 4.7 Let us love one another because love is of God where he sheweth us that the love of our neigbours must proceed from God therfore the love of our selves must begin also at God It is true Iohn saith 1 Ioh. 4.20 If we love not our brother whom we see how can we love God whom we see not not that the love of the regenerate begins first at our neighbour but this is the most sensible note Duplex amor a posteriori et a priori to know whether we love God or not this love is a posteriori as the other is a priori Object But it may seeme that a man in corrupt nature may love God better than himselfe because some heathen haue given their lives for their country and some for their friends Answ This corrupt love was but for themselves and for their owne vaine glory and in this they love them selues better than any other thing We are bound saith Saint Augustine Coll. 3 to love somethings supra nos secondly to love some thing quod nos sumus Lib. 1 de doct Christ cap. 5. Gradus amoris sunt 1. amare supra nos 2 quod nos sumus 3. juxta nos 4. infra nos thirdly to love some things juxta nos fourthly to love some things infra nos Man in his first estate loved God above himselfe in the second roome his owne Soule in the third place his neighbours soule and last his owne Body He was first bound to love himselfe then his neighbour his own soule before his neighbours soule his owne body before his neighbours body for this is the rule under the Law Thou shalt love thy neighbour as thy selfe Math. 22.39 The rule must bee before the thing ruled It is not said Luk. 3.12 he that hath a coate let him giue it to him who wants a coate but he who hath two coates let him give one to him who wants a coate but under the Gospell the rule of our love must be as Christ loved us so we must love our neighbours Ioh. 13.4 But man since the fall hath inverted this order mightily he loves his owne body better than his neighbours soule than his owne soule yea better than God and oftentimes his hogges better than his owne soule yea than God himselfe as the Gergesites did Math. 8.34 Quest Alexander Hales moves the question whether the Angels proceed thus in their manner of love if God be he who is above them whom they are bound to love above themselves and in the second roome themselves juxta se other Angels what place must the soule of man come into in their consideration whether juxta or infra and what must be the estimation of the body of man in their love Hee
answers that the Angels of God doe love the soules of men now infrase but when we shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto the Angels of God Math. 22.33 then wee shall be loved of them in our soules juxta sed non infrase Duplex praemium angelorum primum secundum And as touching our bodies they are beloved of them infrase because the Angels saith he desire primum praemium secundum their first reward in God the second reward for the keeping of man they shall bee rewarded for their ministrie towards the bodyes and soules of men for keeping them when they shall give up their account and say behold here are we and the children whom thou hast given us Ioh. 17.12 Man before his fall loved God with all his heart Prop. He loved nothing supra Deum he loved nothing in equall ballance with God Illust he loved nothing contrary to God hee loved him with all his heart soule Nihil amandum supra juxta contra aut aequale Deo and strength and Christ addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the efficacie of the minde and the will Mat. 22.31 and the learned scribe Mark 12.31 addeth a fit word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his whole understanding By which diverfity of words God lets us see that man when he was created loved God unfainedly and that all the Fountaines or Springs within his soule praised him Psal 87.7 The first Adam loved God with all his heart A collation betwixt the innocent and old Adam but since the fall he loves God diviso corde Hos 10.2 and he loves something better than God contrary to God and equall with God The Church of Rome makes a double perfection perfectio viae perfectio patriae or perfectio finis perfectio ordinis they say there is not perfectio patriae found here but perfectione viae we may love God with all our heart this way say they But this is false for when we have done all things wee must call our selves unprofitable servants Luk. 17.10 Wee are to love God more than the creatures Duplex amor intensivus appretiativus yet it falleth out often that wee love the creatures intensivè more than God but the child of God loves not the creatures more appretiativè A man may more lament the death of his son than the want of spirituall grace and yet in his estimation and deliberation he will be more sorry for the want of Gods grace than for the want of his sonne The first Adam loved God with all his heart A collation betwixt the innocent and renewed Adam both in quantity and quality but the renewed Adam is measured by the soundnesse of the heart Peter being asked of the measure of his love Ioh. 21.15 Lovest thou me more than these he answered onely concerning the truth For being asked of the quantity he answered onely of the quality Lord thou knowest I love thee it is the quality thou delight'st in and not the quantity Hence it is when the Scriptures speake of perfection it is to bee understood of sinceritie in one place they are said to be of a perfect heart and in another of an upright heart 1 Chron. 12.33.38 The love which the renewed man beares to God now is but a small measure of love A collation betwixt the renned and glorified Adam in respect of that which wee shall have to God in the life to come in the life to come our hope and faith shall cease 1 Cor. 13. Our faith and hope ceasing our love must be doubled for as when we shut one of our eyes the sight must be doubled in the other eye vis gemina fortior so when faith and hope shall be shut up our love shall be doubled Cum venerit quod perfectum est abolebitur quod imperfectum est 1 Cor 13. It is true Gratia perficit Naturam Grace perfits Nature and so doth Glory quoad essentiam as touching the essence sed evacuat quoad imperfectiones it takes away all imperfections Faith and Hope are but imperfections in the soule comparing them with the estate in the life to come they shall be abolished then and onely love shall remaine 1 Cor. 13.8 Man by naturall discourse since the Fal Prop. may take up that God is to be beloved above all things although he cannot love him above all things That which all men commend in the second roome is better than that which many commend in the first roome Illust When the battaile was fought at Thermopylae against Xerxes King of Persia if it had beene demanded of the Captaines severally who was the cheife cause of the victorie this Captaine would have said it was hee and this Captaine would have sayd it was hee then if yee had asked them all in the second place who fought next best to them all of them would haue answered Themistocles therfore he won the field So aske men severally in their first cogitations why man should love God some wil answer because he is good to them others because he bestowes honours upon them and so their love is resolved into worldly respects and not into God But shew them the instabilitie of riches the vanitie of Honour and such like then all of them in their second cogitations will be forced to graunt that God is to be beloved for himselfe The Notes to know the love of God since the Fall The markes to know whether we love God are First Love makes one soule to live as it were in two bodies Nam anima magis est ubi amat quam ubi animat The soule is more where it loves than where it animates This made the Apostle to say Gal. 2.20 I live not but Christ lives in me The second note is that those who love dearely rejoyce together and are grieved together Homer describing Agamemnons affliction when he was forced to sacrifice his daughter Iphygenia hee represents all his friends accompanying him unto the sacrifice with a mournfull countenance and at Rome when any man was called in question all his friends mourned with him Therefore it was that good Vriah would not take rest upon his bed when the Arke of the Lord was in the fields 2. Sam. 11.9 The third note is that these who love would wish to be changed and transformed one into another but because this transformation cannot be without their destruction they desire it as neere as they can But our conjunction with God in Christ is more neere without the destruction of our persons Ioh. 17.23 I in them and they in me and therefore we should love this conjunction and most earnestly wish for it The fourth note is that the man which loveth another not onely loves himselfe but also his image or picture Forma realis imaginaria and not onely his reall forme but also his imaginary they love them that are allyed or are in kin to them or like them in manners So hee
bee served but to serve why may not then the Angels be sayd to be ministers to the elect Object It is a Maxime in Phylosophy that the end is more excellent than the meanes tending to the end but the safety of man is the end and the Angels are the meanes therefore it may seeme that man is more excellent than the Angels Answ The end considered as the end is alwayes more excellent than the meanes tending to the end but not absolutely touching the essence of the meanes for these things that are the meanes may be more excellent in themselves Example The incarnation of Christ is more excellent than the redemption of man in it selfe and yet it is institute for another end so the Sun Moon and starres were institute to give influence to the inferiour bodies herbes trees and plants and yet they are more excellent in themselves but consider them as meanes tending to that end they are inferiour to them The Angels neither love the wicked nor minister to them nor preserve them But here we must marke when we say they minister not to them this is to bee understood of their speciall and particular ministring they attend them not as they doe the elect it is true as God makes his Sunne to shine as well upon the unjust as the just Mat. 5.45 so the Angels may be ministers sometimes of outward things even to the wicked Whosoever stept downe first into the poole of Siloam Ioh. 5.8 was cured whether good or bad and the Angels brought downe Manna in the wildernesse Psal 78.25 to the bad Israelites as well as to the good but they have not a particular care of the wicked as they have of the elect of God they come not up and downe upon the Ladder Christ Ioh. 1.52 to minister to them as they doe to the elect CHAP. XIX Of Adams life before the fall whether it was contemplative or practicke Adam had beside the Image of God placed in him two royall prerogatives above any man that ever was the first was concerning his estate and condition of life whether it was in action or contemplation The second concerning his mariage celebrated by God himselfe in Paradise Of the first prerogative is intreated here Prop. Mans life before the fall was more contemplative than practicke As from the Sunne first proceed bright beames Illust which lighting upon transparent bodies they cast a brightnesse or splendor by their reflex and after their reflex they cast shadowes So from God that glorious Sunne there proceeded first wisedome which being reflexed upon the mind of Adam to cognosce and contemplate upon things this contemplation brought forth prudency and at last arts as the shadow of prudency This wisedome or contemplation was in cognoscibilibus in things to be knowne but prudency was in agibilibus in things to be done arts are in factibilibus in things to be done by the hands Quest Vita activa est prior in via generation is sed vita contemplativa est prior in via directionis It may bee asked which of these two lives is to be preferred before another it might seeme that prudeney is to bee preferred before wisdome for man is bound to love God above all and to helpe his neighbour these we get not by contemplation but by action Againe it may seeme that the contemplative life is the best life because in the active life there are many dangers and perils but not so in the contemplative Answ To cleare this point wee must marke these assertions following First when we compare these two wisedome and prudency together Duplex bonitas necessitatis excellentiae either we respect the necessity of them or the excellency of them If wee respect the necessity of them then no doubt prudency is most fit for ourestate now If wee marke the excellency of them then wee must use this distinction one thing is said to be better than another either absolutely or determinate to this or that particular as to have foure feet is good for a horse but not absolutely good Duplex bonitas absoluta determinata for it is not good for a man So to be a Philosopher is determinately good for man but not absolutely good for it is not good for a horse So wisedome and prudency conferred together wisedome absolutely is better than prudency but prudency in this case as we are now is better for us Thirdly Duplex cousideratio vitae humanae respectu mediorum fin is if wee consider the end of mans life then contemplation is better than action but if wee consider the meanes tending to the end then action is fitter for us than contemplation If wee consider the end it is more excellent than the meanes for all these practicall arts and operations which man doth are ordained as to their properend to the contemplation of the understanding and all the contemplation of the understanding is ordained for the metaphysickes and all the knowledge which we have of the metaphysicks in so farre as it precedes the knowledge which we have of God is ordained for the knowledge of God as the last end Ioh. 17. This is life eternall to know thee onely Matth. 5. Blessed are the pure in heart for they shall see God therefore the contemplative life being the last end must bee most perfect in it selfe for it standeth in need of fewer helpes than the practicke life doth Prop. These two sorts of lives are so necessary both for this life and for the life to come and are so straitly lincked that we must labour to joyne them together The active life without the contemplative life Illust is a most imperfect life like the fruit pulled from the tree so the contemplative life without the active is a most imperfect life but joyne them both together they make a perfect Argus having his eyes looking up and downe These two sorts of lives are well compared to the two great lights in heaven the Sun and Moone first as the Moone hath her light from the Sunne so hath prudency her light from wisedome Secondly as the Sunne rules the day and the Moone the night so wisedome rules our heavenly life and prudency our earthly life Thirdly as the moone is neerer to us than the Sunne so is prudency in this estate neerer to us than wisedome Prudency and wisedome Consequence 1 the active and contemplative life should be joyned together therefore these onagri or wilde asses the Hermites who give themselves onely to contemplation and withdraw themselves from the society of men never joyning action to their contemplation mistake altogether the end wherefore man was placed here When Elias was in the wildernesse the Angel came to him and said what dost thou here So the Lord will say one day to these unprofitable members that are in the Church and Common-wealth what do ye in the Wildernesse The Philosopher could say that hee was either a God or a beast that could live in the
gives them nectar and ambrosia to eate and drinke for when the soule is taken up with this contemplation beholding the chiefe Good then the appetite is satisfied with milke and honey as the Scripture calls it As nurses taking pleasure and delight to feed their babes when they have stilled them they lay them up to sleepe and then they take delight to feed themselves so when the sensible faculty shall be satisfied then shall our great delight be in contemplation to behold the face of God and that eternall glory whereupon is resolved that position laid downe in the beginning that mans chiefe felicity in his life before the fall was chiefly in contemplation and so shall it be in glory although action in love doe flow from it as the fruit from the tree CHAP. XX. Of Adams conjunct life or his marriage THe second royall prerogative bestowed upon Adam in Paradise was that he had his marriage immediately celebrated by God God made the woman of the man Hee made not paires of males and females in mankinde as hee did of the rest of living creatures but he made the one of the other first to shew them the neere conjunction which is betwixt them secondly hee made the woman of the man that he might be her heed and the fountaine of all man-kinde which chiefly belonged to his dignity thirdly she was made of him that she might obey and honour him Christ saith Mark 2.27 the Sabbath was made for man and not man for the Sabbath therefore as man was made Lord over the Sabbath so hee was made Lord over the woman This subjection of the woman to the man was shewed by the veile which was put upon the womans head when she was married Gen. 24.65 In the fift of Numbers when the husband accused the wife of adultery she was commanded to stand bareheaded before the Priest as not being now under her husbands subjection untill she was cleared of this blot Secondly this subjection is notably set out in that heavenly order 1 Cor. 11.3 God is Christs head and Christ is the mans head and the man is the womans head Thirdly this subjection is likewise shewed by that dreame of Ioseph Gen. 37. Where the father is compared to the Sunne the wife to the Moone and the children to the starres Fourthly the Persians had this soveraignty over their wives they had a proverbiall kind of speech which was and they shall speake the language of their owne people that is they shall live after the manner of their owne country and have commandement over their wives Esth 1.20 vejit tenu jecar they put her in the masculine gender to signifie their ready obedience for when the Hebrewes will commend a thing in women as well done they put them in the masculine gender and againe when they will discommend men they put them in the feminine gender because now they have committed abomination with idols Since the fall A collation betwixt the innocent and old Adam this heavenly order is mightily inverted when the woman claymes soveraignty over the man and will not bee subject to him as she seekes superiority over her husband so if she could she would pull Christ out of his place and God the Father out of his This inverting of natures order hath ever a curse joyned with it when such effect superiority Plutarch hath a very good apologue for this the members of the body of the Serpent saith hee fell at variance among themselves the taile complained that the head had alwayes the governement and desired that it might rule the body the simple head was content but what became of it when the tayle tooke the guiding of the head and the rest of the body it pulled the head and the body through the brambles and briars and had almost spoyled the whole body So let us remember that apologue of the bramble Iudg. 9. When it got the ruling of the trees of the field what became of them a fire came out from it and burnt them In some case the Lord hath granted as great power to the woman over the man as he hath granted to the man over the woman as in the mutuall use of their bodies and in this case he is as well subject to his wife as he is her Lord but in other things the man hath thesuperioritie over the woman Quest Seeing the woman hath as great right over the body of the man as the man hath over her body how is it that Rachel with her mandrakes perswaded her husband to lye with her Gen. 30.15 It might seeme shee had not such a right to claime this of her husband Answ In this polygamie there was some cause of exception because a man had two wives at once and that of Christ may be fitly applied here One man cannot serve two masters Mat. 6.24 God made the woman of the rib of Adam She was not made of the eye as the Hebrewes say Prop. that she should not be wandring and unstable like Dinah Illust Gen. 34.1 Neither was she made of the eare that she should not be auscultatrix a hearkener like Sarah Gen. 18.10.14 he made her not of the foot that shee should not be troden upon like the Serpent But hee made her of the rib that she might be his collaterall to eate of his morsels drinke of his cup and sleepe in his bosome 2 Samuel 12.3 Quest When God tooke this rib out of Adams side whether had Adam a rib moe than enough or when it was taken out whether wanted he a rib To say that he wanted a rib would imply an imperfection to say that he had a rib moe than enough would imply superfluitie in Adam which in the estate of innocencie cannot be granted Nonut individuum sed ut species Answ Adam must not bee considered as other men but as he who represented whole mankind and therefor he having a rib moe then other men have who are but singular men yet he had not a rib moe than enough The seed which is in the body of man is no superfluitie in man because it serveth for the continuation of his kinde So this rib was no superfluous thing in Adam although he had a rib more than the rest of mankinde We count it now a superfluous thing when a man hath moe fingers than ten so to have moe ribs than twenty-foure Againe if we say it was one of his ordinary ribs it will not follow that there was any defect when this rib was taken out for wee may safely hold that God put in a new rib in place of it for when Moses saith that God shut up the flesh in place of it it will not follow that he closed it up onely with flesh but also with a rib as Adam himselfe afterward shewed Gen. 2 23. she is flesh of my flesh and bone of my bones Quest But how could so little a matter as a bone become the whole body of a woman was this the