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
and ignorance because the one includes the other But where they are severally confidered then the rule holds in these oppositions which are opposite in the same respect as one contrary to another one contradictory to another if white bee the most bright colour Duplex oppositio contrarietatis contradictionis then blacke must be the most darke colour here the axiome holds because there is a direct opposition in contrariety of the same kind So good is to be followed good is not to be followed this opposition holds in contradiction of the same thing But this rule will not hold betwixt a contrary and a contradictory joyned together secundùm gradus perfectionis as love is a greater vertue than knowledge therefore not to love is a greater vice than hatred this doth not follow for hatred is a greater vice than not to love Now when the hatred of God and the ignorance of God are compared together with their opposites love knowledge secundùm oppositionem et comparativè love and hatred are opposed contrarily but knowledge and ignorance are opposed privately and contradictory Now there is a greater opposition betwixt two contradictories Quae opponuntur privativè vel contradictoriè magis opponuntur quà m quae contrariè scire ignorare contradictoriè opponuntur amare odisse contrariè than betwixt two contraries therefore the ignorance of God must be a greater sinne then the hatred of God and here the Axiome holds The misery of the damned it is thought consists not so much in the want of the love of God as the want of the sight of God The Lord Iesus Christ his hatred was a perfect hatred of sinne A collation betwixt the second and renued Adam both in parts and degrees hee hated sinne to the full Duplex perfectio graduum partium both intensively and extensively as he loved God with all his heart strength and might so hee hated sinne intensively to the full with all his strength and might Duplexodium secundùm intensionem et extensionem and also extensively that is hee hated all sorts of sinne with a perfect hatred and cheifely those sinnes that were most opposite to the glory of God his father as was idolatrie But the regenerate hate sinne with the perfection of parts but not of degrees Psal 139.22 Doe I not hate them with a perfect hatred who hate thee that is onely a perfection on parts but not in degrees Againe they hate not sinne to the full intensivè for the good that they would doe that they doe not Rom. 7.15 neither doe they hate sinne to the full extensivè David hated Idolatry but yet not to the full when hee brought home the Arke of God from Iearimoth in the house of Abinadab and set it up in the house of Obed-Edom 2 Sam. 2.10 he tooke away the Philistines golden Myce and the Hemorrhoides 1 Sam. 6.4 but yet hee set the Arke upon a new cart which he made himselfe for the men of Bethshemesh had cut the Philistines cart 1 Sam. 6.14 which he ought not to have done for the Arke should have beene carried upon the Priests shoulders Numb 7.9 and not upon a cart heerin he followed the example of the Philistins so Iunius expounds it Some of the good Kings of Iudah tooke away the Idolles but yet the high places were not removed 2 King 12.4 the reason of this is because Idolatrie is a worke of the flesh Gal. 5.20 And we hate not the workes of the flesh perfectly A collation betwixt the renued and old Adam The hatred of the regenerate is a perfect hatred in parts against sinne although not in degrees But the hatred of the wicked is but a faint hatred against idolatry of this or that sort The hatred of the wicked is not a perfect hatred against idolatry Conseq therefore they labour to reconcile true falfe religion such were these in Corinth who were both partakers of the cuppe of the Lord and the cuppe of Divels 1 Cor. 10. and these who halted betwixt God and Baal 1 King 18.21 So these who would agree us and the Church of Rome making no difference in the fundamentall points of our religion but what communion can there bee bttwixt light and darkenesse 2 Cor. 6.14 There were some who studie to reconcile the Stoicks and Peripateticks but Cicero sayd they cannot bee reconciled quia nonagitur definibus sed de ipsa haere ditate we controvert not with the church of Rome about land-markes but for the inheritance it selfe A collation betwixt the second and old Adam In Christ there was a twofold hatred First the hatred of abhomination Duplex odium abomi nationis inimicitiae Secondly the hatred of enmitie the hatred of abhomination was when Christ distasted the evill done against his Father himselfe or his members hating this sinne as contrary to his goodnesse and as hurtfull to his members The hatred of enmitie is when Christ willeth the punishment of the person because of the evill he is defiled with hee will have a man to be punished as a wicked man but not as a man As by the first sort he hated the sinne so by the second hee hated the sinner But the unregenerate sometimes doe hate the person but not the sinne Iudah bad bring foorth his daughter in law Thamar and burne her Gen. 38 24. when he was as guilty of the sin himselfe in this he was not regenerate Some againe connive at the sinne for the person as Eli who bore with the sinnes of his children because he loved them so well 1 Sam. 2.23 Some againe hate the person for the good found in them as O di Michaiam I hate him 1 King 22.8 Some care not if both the sinne and the person perish together Gobrias willed Darius to kill him and his enemy together sed non probamus illud pereat amicus cum inimico we approve not that let a friend perish with a foe but we should save the one and kill the other Levit. 19.17 Thou shalt not hate thy brother in thy heart but reproue him We should hate his sinne but loue the person Hatred Differunt odium ira in vidia Anger and Envy differ first anger is particular as we are angry with Peter or Iohn for some offence they have done us but hatred is generall against the sinne it selfe Iraest circa indiv idua odium circa speciem Secondly anger may bee cured by processe of time but hatred is incureable for no time can cure it Thirdly anger hath bounds if one be angry at another and see any calamity befall him which exceedeth the limits of a common revenge he hath pitie upon his enemy but hatred is never satisfied Againe hatred differeth from envy for hatred ariseth upon the conceit of the wrong done to us or ours or generally to all mankind whereas envy hath for the obiect the felicities or prosperities of other men Secondly
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
ruled by reason Prop. Wee see by experience that these passions that draw nerest to reason are soonest subdued Illust and these passions that are furthest from reason are more hardly subdued A man will sooner subdue his passions than a woman or a childe because he hath more reason and a man will sooner quite his anger than his fleshly lusts because they are all further from reason and the Philosophers shew this by the example of a Horse or a Bull they are sooner tamed because they draw nearer to reason but the fishes cannot be tamed because they have no resemblance of reason Whether are the passions that antevert the will ruled by reason or not Ans Quest The passions which antevert the will are not from the will and reason neither are they altogether against the will and reason but partly with the will and partly against the will These passions which antevert the will doe not excuse but extenuate the fact in tanto sed non in toto they excuse the fact in a part but not fully These passions excuse sinne in tanto sed non in toto Conseq therefore it is a false division which the Church of Rome maketh of the passions of the soule Triplices motus in anima primo primi motus secundi primo-motus secundi motus They say there are first primo-primi motus in the soule which arise sodainly before reason thinke of them these thoughts the will cannot represse because they proceed from our naturall inclination and are neither mortall nor veniall Secondly they say that there are secundo primi motus which arise sodainely after the first motions these the will may represse they say if shee take diligent heede to them these they make veniall sinnes Thirdly say they there are in the soule secundi motus when the will gives the full consent they make these mortall sinnes But the first motions of all without consent are sinne and damned in the last Commandement and the motions which arise with consent are damned in the seventh commandement by Christ Mat. 5.28 Hee that lusteth after a woman hath committed adultery with her already in his heart then the motions which arise without consent are damned in the last commandement These perturbations doe not extenuate sinne so farre as ignorance doth Prop. The perturbations are ruled by prudencie Illust but because these perturbations follow not the light of reason their sinne is greater than the sinne of ignorance which is want of knowledge in the understanding The servant that knoweth his Masters will and doth it not shall be beaten with many stripes Luke 12.47 CHAP. II. Of the division of the Passions ALl the passions may be reduced first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the passions in the concupiscible appetite to the concupiscible and irascible faculties of the Soule Secondly there are as many passions in the soule as there are divers considerations of good and evill First good and evill are considered absolutely then love and hatred have respect to these Secondly Passio amoris abono passio odij a malo good and evill are considered in the good which may be obtained and in the will which is imminent the good which is looked for and may be obtained that wee desire Passio desiderii abeminationis and it is called desiderium The evill if it be imminent hath no proper name but is called abusively abomination seu fugamali Thirdly when either the good is obtained or the evill present if the good be obtained Passio gaudij tristitiae then it is called gaudiâ—m joy if the evill be present then it is called tristitia sadnesse so that there are sixe passions in the conpiscible In the irascible appetite there are five If the good be to come and not obtained Of the passions in the irascible appetite either it is possible to obtaine it or impossible if it be possible to obtaine it it stirres up two affections in the irascible first hope Passio spei audatiae which expecteth bonum difficile that is when goodnesse can hardly be obtained It hath an eye to good which distinguisheth it from feare it hath an eye to future good which distinguisheth it from joy that enjoyeth the present good Hope lookes to good hardly to be obtained which distinguished it from desire that is of things easily to be obtained If the good may be easily obtained it stirres up audaciam boldnesse this respects evill but yet such evill which it thinkes it may overcome and it prosecuteth the meanes which tend to the attaining of the good it respects evill by accident hoping to shunne it Secondly if the good be thought impossible to be attained then it workes desperation Passio desperationis timoris this passion hath not an eye to evill as evill but by accident because it seeth the good impossible to be attained If the evill be imminent and not present then it workes feare If the evill be present and impossible to be eschewed then it worketh anger which hath no contratie Some of the Moralists reduce all these passions to two love and desire Passioirae for whatsoever thing that is good is either in our present possession and this we love or is absent and wished for and this we desire so that every good thing we either possesse it or desire to possesse it Againe these passions may be reduced to foure principall for every passion is a motion to good and in this kind hope is the last or a motion and turning from evill and in this kinde feare is the last or it is a rest and enjoying the good and in this kinde delight is the last or a rest lesnesse in the object and in this kinde sadnesse is the last Those who write of the winds Tristitia dividiturin misericordiam invidiam angustiam poenitentiam zelum some make foure of them some eight some sixteene some thirtie two so these who write of the passions some make more and some make lesse Every one of these passions may be branched out againe into severall branches as sadnesse hath under it first pittie which is a griefe of the evill which befalls others as if it befell our selves Secondly envie which is a sadnesse that we conceive for the good that be falleth others wishing that it were our owne Thirdly heavinesse which grieves the minde when it seeth no way to escape Timor est erubescentie verecundie stuporis aut agoniae Fourthly repentance which is a sadnesse for by-past sinnes Fifthly zeale which is a sadnesse arising from the dishonour of that which wee love most So the daughters of feare are first blushing which is a feare arising from the losse of our good name for some filthy thing presently done Secondly shamefastnesse which is a feare arising for some evill to be committed Thirdly astonishment which is the feare of some evill that suddenly befals us not looked for Fourthly agonie when we feare
had tyed a stone to her legge and as the bird mounted up the stone drew her downe againe which moved Anselme to weepe lamenting how men indeavoured to flee up to heaven and yet are still borne downe to the earth by sinne Mens passions now are like contrary winds or tides covetous man that is given to adultery is drawne by two wilde horses contrary-wayes for his covetousnesse bids him hold in but his adultery bids him spend Secondly now our affections are instable like the winds changing from this coast to that like Amnon who now hated Thamar more than ever hee loved her before Thirdly now the affections importunate us for sometimes they lie sicke as Ahab did if they get not Naboths Vineyard 1 King 21. or like Rachel who cried to Iacob Give mee children or else I die Gen. 30. or like the horseleech which hath two daughters that cry continually Give give Prov. 30.15 The regenerate man A collation betwixt the old and renewed Adam is renewed in all his passions as we may see in Davids love Psal 119 97. How doe I love thy law In his hatred I hate thy enemies with a perfect hatred Psal 130.22 In his desire mine eyes are dimme for waiting how doe I long for thy salvation Psal 35.9 In his feare his judgements are terrible I tremble and quake Psal 119.120 In his delight thy testimonies are my delight Psal 119.16 I rejoyce more in them then in a rich spoile Psal 119.192 In his sorrow mine eyes gush out with rivers of water Psal 119.136 But the unregenerate are renewed in none of these passions The affections of man since the fall are fearefull tormenters of him Prop. It is a greater iudgement to be given over to them Illust than when the people were given up to be slaine by Lyons 2. King 17.25 and it may seeme a greater judgement to be given over to these passions than to bee excommunicate and given over to Sathan for sundry that have been excommunicate haue beene reclaimed and called backe againe 1. Cor. 5. but very few of these who are given over to these passions are reclaimed It is a mercy of God when a man fals Conseq that God hath not given him over to his finfull appetite wholly but haue some seed of grace working within him which restraines him that heworke not sin with greedinesse and makes him long to bee at his first estate againe as wee see in that incestuous Corinthian 1. Cor. 5. when he had committed that beastly sinne in lying with his fathers wife yet the Spirit that was lurking within him stirred him up to repentance and made him to long to be at his first estate of grace againe There is a notable apologue serving for this purpose when Vlysses in his travailes had left his men with Circe that Witch she changed them all into divers sorts of beasts as into dogges swine Lyons Tigers Elephants Vlysses when he returned complained that Circe had done him wrong in turning his men into beasts Circe replied that the benefite of speech was left unto them all and so hee might demand of them whether they would be changed into men againe Hee began first with the Hogge and demanded of him whether he would be a Man againe or not he answered that he was more contented with that sort of life then he was before for when he was a man he was troubled with a thousand cares and one griefe came continually after another but now he had care for to fill the belly and to lye downe in the dunghill and sleepe and so hee demanded of all the rest about but all of them refused to turne men againe untill he came to the Elephant who in his first estate had beene a Philosopher he demanded of him whether or not he would be a man againe he answered that he would with all his heart because he knew what was the difference betwixt a brutish and a reasonable life The application of the apologue is this These beastly creatures given over to their sensuall appetites transformed and changed by Sathan into beasts in their hearts they desire never to returne to a better estate but to live still in their swinish pleasures and to follow their sensuall appetites But these who have the Spirit of Grace in them and are fallen into some haynous sin having tasted of both the estates like the Elephant they desire to be backe at their first estate againe Divinitie and morall Philosophy differ farre in shewing Man his sinfull passions Theologia moralis Philosophia differunt the moralists shew nothing but the out-side of these sinfull passions they leave them without like painted Sepulchers but within full of rottennesse and dead mens bones Math. 23.27 They hold up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a counterfeit glasse which maketh her finfull passions looke a great deale better than they are This counterfeit cure of the moralists curing the passions is not unfitly compared to a Barber for a Barber doth nothing to a Man but trimmes him washes him and shaves him he goeth not like a skilfull Physitian to finde out the cause of his disease but onely outwardly layes a playster to the sore and the passions mendaciter subijciunt se tantùm rationi they neither shew the beginning progresse nor remnant of their sinne But Divinitie sheweth this first as in a cleare glasse the ground of all our sinnefull passions First it lets us see in the bottome originall sinne the fountaine of all the rest which the moralist knoweth not Secondly it lets us see the first motions of the heart which are without consent to be sin and as in a cleare sun-shine wee see atomos the little motes which are the least thing that the eye of man can perceive So the Law of God lets us see the first motions arysing from originall sinne to be finne before God Thirdly Divinitie lets us see that unadvised anger is a sinne before God Fourthly it lets us see that Hee who cals his brother raca is to be punished by the Councell Mat. 5.22 Fiftly it lets us see what a sinne the fact it selfe is Sixtly it lets us see that when the revenge is pardoned yet remaine some dregges behind that we remember not therefore the Law saith Levit. 19.18 Yee shall neither revenge nor remember This the moralist cannot doe CHAP. III. How the passions are cured by the morall vertues THe morall Philosophers cure the Passions by morall vertues onely Prop. Illust There are eleven morall vertues that cure these passions which vertues attend them as Paedagogues waite upon their pupilles and they fing unto them as nurses do to their babes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast not burst not forth These passions have their beginning in the appetite and end in reason but the vertues have their beginning in reason and end in the sensitive appetite therefore they may fitly rule the passions The eleven vertues are Liberality Temperance Magnificence Magnanimity modesty Fortitude Iustice meeknes
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
who loveth God hee loves his children also who are like him and also their spirituall kindred and affinitie The fift note of the love of God is that those who love converse together and are as little absent from other as can be they have the same delights and distasts The presence of the party beloved fils the heart of the lover with contentment So the children of God their whole delight is to walke with God as Enoch did Gen. 5. to be still in his presence and if hee withdraw himselfe but a little from them they long wonderfully for his presence againe The sixt note is he that loveth transports himselfe often to the place where hee was accustomed to see his friend hee delights in reading of his letters and in handling the gages and monuments he hath left behind him So the child of God to testifie his love to God transports himselfe often to the place where he may find God in his sanctuary amongst his Saints hee delights in reading of his letters the Scriptures he delights in eating and tasting these holy monuments and pledges his Sacraments which the Lord hath left behind him as tokens of his love untill he come againe The seventh note is when there is any thing that may seeme to preserve the memory of love more liuely in our soules we embrace the invention here where in Artemisia Queene of Caria shewed an act of wonderfull passion towards her husband Mausolus for death having taken him away she not knowing how to pull the thornes of sorrow out of her foule caused his body to be reduced to ashes and mingled them in her drinke meaning to make her body a living tombe wherein the relickes of her husband might rest from whom she could not endure to live separated The child of God hath a comfortable and true conjunction with Christ eating his flesh and drinking his bloud and these two can never be separated againe Of Adams love to his neighbour As Adam loved God with all his heart Prop. so he loved his neighbour as himselfe He loved his owne soule better than his neighbours soule Illust he loved his owne body better then his neighbours body but he loved his neighbours soule better than his owne body We are to love our neighbours as our selves we are to preferre the safetie of the soule to the safetie of the body therefore our soule is called our darling Psalm 22.15 which is most to be beloved We may not follow the Phisitians then who prescribe sometimes phisicke to their patients to be drunk Consequence 1 that they may recover their health Navarrus holds that it is not a sin in the patient Cap. 23. Num. 19. that hee drinke till he be drunke for the recovery of his health Although we are to preferre the safetie of the soule to the safety of the body Conseq 2 yet we are not for the good of the soule to dismember the body as Origen did misinterpreting these words Math. 19. Many are made Eunuches for the Kingdome of God taking them litterally when they are to bee understood metaphorically As we are not to dismember the body for the good of the soule Conseq 3 so we are not to whip the body for the good of the soule Thom. 2.2 quaest 66. art 3. so we are not to whip the body for the good of the soule A man cannot make a free choyce of that which is evill in it selfe as the Moralists prove against the Stocikes who did chuse povertie although they knew it to bee evill in it selfe but for a man to whip himselfe it is evill in it selfe for in this he usurps the magistrates authoritie The magistrates authoritie stands in these foure things to kill the body to mutilate the body Ex. 21.24 Eye for eye and tooth for tooth to whip the body Deut. 25.3 and to imprison the body Levit 24.12 killing of the body takes away the life it selfe cutting a member of the body takes away the perfection of the body whipping of the body takes away the delight and rest of the body imprisoning of the body takes away the liberty of it Now as we may not kill our selves cut a member from our selves imprison our selves for all these belong to the Magistrate so neither are wee to whip our selves Againe it is not lawfull for a man to weaken his body by fasting 1 Tim. 5.33 it was not lawfull for Timothy to drinke water for the weakning of his body therefore it is farre lesse lawfull for a man to whip his body We read of Baals Priests who cut their flesh 2 King 18.28 but never of the Priests of the Lord Deut. 14. We haue a warrant moderately to fast sometimes that the body may bee more subject to the soule 1 Cor. 9.37 I chastice my body and bring it undersubjection So Coloss 3.5 mortifie your members but never to whip it We are not to exceed our strength or to disable our selves for Gods service for God doth not desire the hurt of his creature who is about his service hee will rather forbeare some part of his service than an oxe or an asse shall want necessary food much lesse will he haue a man to indanger himselfe though it be in his service We are to preferre our owne temporary life to our neighbours Prop. If our neighbour bee equall of degree with us Illust 1 then wee should preferre our owne life to his life or if he be our inferiour we should likewise preferre our owne life to his But if he be our Soveraigne we are more bound to save his life than our owne as for the safetie of the Princes life the subject is to give his life 2 Sam. 19.43 so for the safetie of the common wealth A man may hazard his life for the safety of another mans life who is in prison perill of death Majus enim bonum preximi praeferendum minori proprio sed non aequali we are to preferre the greater good of our neighbour to our owne good that is lesse but not where there is equall When my neighbour is in a certaine danger of death and I but in a hazard it is a greater good to save my neighbours life than not to hazard my owne Wee are bound more to save our owne lives Conseq than the lives of our equals therefore that friendship which is so much commended by the heathen betwixt Pylades and Orestes the one giving his life for the other was not lawfull So of that betwixt Damon and Pythias when the one would have given his life for the other As we are to preferre our owne life to our neighbours life Illust so we are to preferre our selves in temporary things belonging to this life to our neighbour Temporary things serve either for our necessity Prop. or for our utility Ad quatuor in serviunt temporaria propter necessitatem propter sufficientiam propter utilitatem propter superfluitatem or for our sufficiency or for our superfluity For necessity
things serve for the maintenance of our life utility for our vocation sufficiencie for our delectation superfluity for wantonnesse and excesse In wishing temporary things we should put our selves in the first degree and our neighbour in the second that which is out of superfluity I should wish for his sufficiency and out of my sufficiency I desire his utility to further him in his calling and out of my utility I should further him in his necessity to preserve his life that is with things necessary to my calling I ought to relieve his life But men now will not give of their superfluity to entertaine their neighbours necessity and life as Nabal would not give to David 1 Sam. 25.10 And the rich glutton to Lazarus Luk. 16. out of their superfluity to supply their necessity Quest Are wee bound to love all our neighbours alike Answ Some answer that we are bound to love them all alike affectu sed non effectu we are bound say they to love all alike in our internall affection but we are not bound to helpe all alike for wee are more bound to these who are neerest to us and to help them most with our goods But Aquinas sheweth this to be false and sets downe this as a true position that some of our neighbours are more to be loved than others tum affectu tum effectu Amor est tum in affectu tum in effectu His reason is because the hatred of some of our neighbours is a greater hatred than the hatred of other of our neighbours therefore we are more bound by the rule of charity to love some of our neighbours quoad affectum internum in our internall affection than other as well as wee are bound more to helpe them externo effectu This is cleare by the rule of contraries The antecedent is proved He that curseth his father or mother shall die the death Levit. 20. But the Law appoints no such death to him who curseth another of his neighbours therefore it must bee a greater sinne to curse their Parents than other of their neighbours or to wish them evill Therefore we are more bound to love them in our affection as wee are more bound to helpe them than others Quest Whether are we bound to love those more Amor objectivu◠appretiarivus in whom wee see more grace although they be strangers to us than those of our kindred in whom we see not so great measure of grace Answ Wee are to love those most in whom we see most grace objectivè that is in respect of the blessednes that is desired because they are neerer joyned to us in God A center out of which issueth many Lines the further they are extended from the Center they are the further dis-united amongst themselves and the neerer that they draw to the Center they are the neerer united So those who are neerest to God should be neerest to us and we should wish to them the greatest measure of happinesse But those who are neerest to us in the flesh and in the Lord Phil. 2.21 should be more deare to us appretiativè and in our estimation although they have not such measure of grace And so Christ loved Iohn better than the rest of his Disciples Ioh. 13.23 because he was both his cousin german and had more grace in him but he wished not a greater measure of glory to him than to Paul Duplex ratio amoris objecti originis objectivè For he that doth most his will are his brother and sister Math. 12.50 So that we come under a threefold consideration of Christ here for he is considered as God as Mediator God and man and as man Christ as God loved not Iohn better than the rest Christ as Mediator loved him not better but Christ as man loved him better than the rest We are more bound to love our Parents than any other of our neighbours both in temporall and spirituall things 1 Tim. 5.4 If a widow have children let them learn to requite their Parents in the Syriacke it is rependere faenus parentibus A man divideth his goods into three parts first so much he spends upon himselfe his wife and servants secondly so much he gives to the poore thirdly so much he lends to his children looking for interest backe againe Againe we are more bound to them than those of whom we have received greatest benefits yea than him that hath delivered us from death Dijs parentibus non possunt reddi aequalia Arist lib. 8. Ethic. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the young Storkes uphold the old when they are flying Hence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the fathers have sustained the children so should the children the fathers againe The Hebrewes say What is the honor that the children owe unto their parents They owe to them maintenance and reverence they should give them meat drinke and cloathing they should leade them in and leade them out And they adde further we reade Honour the Lord with thy substance and Honour thy father and mother thou art to honour God with thy substance if thou haue any substance but thou art to honour thy parents whether thou haue any substance or not for if thou have not thou art bound to begge for thy parents So saith R. Salomon in his Glosse upon Levit 10.3 Wee are to love our Parents more than our Children in giving them honor Arist lib. Ethic. for they are neerer to us than our Children being the instruments of our being Wee are to succour our Parents in case of extreme necessity rather then our children Filium subvenire parenti proprio honestius est quam sibi ipsi It is a more honest thing to helpe the Parent than a mans selfe and there is a greater conjunction betwixt the father and the sonne in esse absoluto than betwixt us and our children and therefore in that case of necessity he is more bound to helpe his father than his child Where there is not such a case of extreme necessity hee is more bound to helpe his Child than his Parent The Children lay not up for the Parents but the Parents for the Children 2. Cor. 12.14 And the reason is because the father is ioyned with the son as the cause with the effect Sed causa influit in effectum The cause workes in the effect so should the Parent communicate with his child Secondly the father is ioyned with the sonne as with a part of himselfe and comming from himselfe which cannot be said of the child to the father Thirdly the love of the father towards the child is elder and continueth longer for the fathers loue their children even from their Cradle but the children love not their fathers till they be come to the yeeres of discretion for the more old that love is the more perfect it is Wee are more bound to love our father than our mother Prop. How a man is
to preferre himselfe to his neighbour in temporall things we are more bound to love our wives than our parents because the man and the wife are one flesh and a man should leave his father and mother and cleaue to his wife Math. 19. For reverence and honour hee is more to honour his parents than his wife but otherwise he is to supply her wants in temporary things before his fathers As we are to preferre our owne temporary life to our neighbours life so also we are to preferre our owne spirituall life to the life of our superiors or equals Our temporary life should not be so deare to us as his spirituall life and wee ought to imitate Christ who gave his life for the spirituall life of his children 1 Ioh. 3.16 Quest But what is the spirituall necessity of our neighbour for the which we are bound to give our temporary life Answ Triplex necessitas gravis non gravis et extrema There is a threefold necessity first that which is not an urgent necessity secondly that which is an urgent necessity Thirdly that which is an extreme necessitie First when the necessity is not great and when my neighbour can provide for his spiritual life without the hazard of my temporary life in this case I am not bound to give my temporary life for his spirituall life Secondly if the necessity be such that he cannot without great difficulty save his spiritual life in this case I ought to hazard my temporary life for his spiritual life Thirdly if his spirituall life be in extreme necessity for then I am to lay downe my temporary life for him Here we see that pastors who are the shepheards of the soules of the people Conseq 1 are bound to watch over their people committed to their charge and with losse of their owne lives to succour them in their absolute extremity Ioh. 10.11 The good shepheard giveth his life for the sheep but the hireling fleeth Wee are not to give our temporary life for the spirituall life of our neighbour Conseq 2 but in case of extreme necessity therefore that case which Navarrus propounds in his cases of popish conscience is not to be allowed If a Christian should have a child borne to him amongst the Pagans and the child were neere death whether or no were a Preacher bound to baptize that child althogh hee knew certainly that the Pagans would kil him Navarrus holds that this child being in a spirituall imminent danger of eternall death for want of baptisme the Preacher is bound to baptize him although he knew it should cost him his life But there is no such necessity of baptisme Prop. that the want of it can bring eternall death to the child How we are to preferre our neighbour to our selues in spirituall things but onely the contempt of it therefore this case of necessity is but an imaginary necessity and if a man in this case would hazard himselfe he were guilty of his owne death Illust Although we are to preferre our owne salvation to the salvation of others yet we may desire the deferring of it for a while for the good of others Phil. 1.23.24 It is good for me to be dissolved but better for you that I remaine in this body it was for this cause that Ezekias desired to live that he might goe up to the house of the Lord and see Gods glory set up there and the peoples salvation set forward Esay 38. so Martinus said Si adhuc Dominesum populo tuo necessarius non recuso laborem if I can be steadable yet Lord to thy people I refuse not to undergoe any travell amongst them Although it be lawful for us to desire the deferring of our happinesse for a time for the good of others yet it is not lawfull for a man to desire the perpetuall delay of his blessednesse for the good of others Object But Paul wished that he might be Anathem◠for the people of God Rom. 9.3 and so Moses wished that hee might bee rased out of the Booke of life for the Iewes 2 Exod. 32.32 Answ It was for Gods glory that they wished this and not simply for the Iewes because Gods glory was manifested in them In the spirituall things which a man is bound to desire for himselfe and his neighbour he is more bound to desire his owne salvation Aliquid amatur objectivè et appretiativè appretiativè as if it were necessarie either for mee or Peter to perish I had rather Peter perished but these who are more holier than I am and have greater graces they are more to be beloved objectivè in respect of the good that is desired and I am more bound to seeke a higher degree of glory to him than to my selfe and herein I follow the will of God because I should be content of that measure that he hath bestowed upon me We are to preferre our owne salvation to the salvation of others therefore it is not lawfull to commit a sin for the safety of our neighbour Math 16. What availeth it a man to get the whole world and he lose his owne soule sinne is the losse of the soule Man before his fall loved his neighbour as himselfe A collation betwixt the innocent first and old Adam but the unregenerate now they think it is love sufficient if they hate not their neighbour Others as the Pharisies thinke that their love is sufficient if they think well to their friend and hate their enemies There is a third sort who will have compassion upon their enemies if they submit themselves to them but this may be found in generous beasts as in the Lyon The regenerate man loves his neighbour as himselfe A Collation betwixt the old and renewed Adam not onely him who is his next neighbour called vicinus or his doore neighbour or him who is neere in friendship or blood to him but him who is neere in nature to him being his owne flesh therefore the Apostle expounding these words Luk. 10.27 Thou shalt love thy neighbour expounds thy neighbour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.8 any other man But the love of the unregenerate extends not it selfe so farre for he loves his friend and hates his enemy but Christ extends this love of our neighbour to our enemies also Mat. 5.44 and the Law expoundeth it so likewise for in Exo. 23.4 it is said Thou shalt love thine enemy but Deut. 22.1 the same law being repeated calls him thy brother now neighbour brother in the scripture are used in one sense and it is to bee marked that when the two Hebrews strove together Moses calleth them brethren Act. 7.25 Ye are brethren why doe you strive So that our enemies are our brethren as Christ sheweth in the parable of the Samaritane Luke 10 Quest How are we to love our enemies Answ Our enemies are considered First as our private enemies or as Gods enemies and to his Church Secondly wee must distinguish betwixt
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
us to abhorre or flee that which wee most distast this was in Christ himselfe Luk. That which is in high request with men is in abomination before God abhomination and hatred both abhorres evill but abhomination doth shunne evill in a higher degree than hatred and hatha greater detestation of it Hatred respects the evill present abhomination the evill to come CHAP. IX Of Pleasure or delight PLeasure is a passion arising from the sweetnesse of the object which wee enjoy As the fabricke of the heaven makes the motion upon the two poles of the world which are as the two points where it begins and ends So all the passions of our soule depend upon pleasure and paine which arise from the contentment or distast which we receive from the objects As desire lookes to the thing to come and love to the thing present so pleasure looks to the delight in enjoying the thing God was the center of mans delight in the creation Prop. Some thing is in the center primo et per se Illust as the earth by it selfe and there it rests immooveable Aliquidest in centro 1. per se et immobiliter 2. immobiliter sed non per se 3. mobiliter est in centro 4 quod nullo modo est in centro Secondly the metals in the earth are in the center immooveable but not primo for there they are by the earth where of they proceed Thirdly a stone above the earth is in the center but rests not there immooveably Fourthly some things are not in the center as when iron is drawne up by the loadstone so when a man rests in a shippe he is not in the center To make the application A collation betwixt the second innocent glorified and old Adam Iesus Christ the second Adam is in the center God primo per se first and by himselfe and rests there immoveably therefore his delights must be the greatest The Angels and the glorified Spirits are in the center and rest there immooveably but they are not there primo per se therefore their delight is not so great as Christs Man in his creation was in the center but hee was there mutably the refore his delight was not so great as the sight of the glorified Spirits But man unregenerate rests not at all in the center he is like the yron drawne up by the loadstone which is not in the center or like a man who rests in a shippe therfore his delight must be most miserable The soules of the wicked are sayd to be in a sling 1 Sam. 25.21 the soules of my Lords enemies shall be in a sling wee see in what a violent motion a stone when it is put in a sling it is not then in the proper center so the soule when it is turned from God it never rests because it is out of the center But when it returnes to the center then it rests and takes true delight therefore David prayeth Psalme 43. returne my soule to thy rest come from thy pleasures and rest on God Therefore the rich man in the Gospell Conseq Luk. 12.18 when he had his barnes full and then sayd soule take thy rest he put his soule out of the center from true joy The moralists marke three sorts of pleasure the first is called pure joy A collation betwixt the second and old Adam the second not pure joy the third impure joy it is sayd Luk 10.21 that Christ rejoyced in his Spirit Triplex delectatio pura non pura impura this was pure and most excellent joy in Christs understanding and it had no griefe as contrary to it beholding that comfortable object God Secondly this pure joy it bred in his understanding Piccolh de summo bono it came into his will and here the joy was mixed being partly pure and partly not pure pure when it willed the salvation of man partly not pure but mixed with griefe when it willed the salvation of man by drinking of that bitter cup. But descending from his understanding and will to the sensuall part it was there non pura because in his sensuall part he had no comfort but it was never impura neither in his will nor sensuall part but now when he is in glory as his joy is pure in his understanding so it is altogether pure in his will and inferior faculties In corrupt man his joy begins not in his spirit but onely in his brutish and sensitive part and so ascending up to his will and understanding makes it impure joy altogether Quest. It may be asked how could Christ have the full measure of joy at the same time and the full measure of sadnesse seeing two contraries cannot be in the same subject at once in intensis gradibus in the highest degree Answ Lessius de summo bono Good and evill are two contraries so that how much the love of goodnesse increaseth so much the detestation and hatred of evil decreaseth but sadnesse and delight are not contraies but divers because they are exercised about divers objects as sweetnesse and bitternesse are not contrary but divers Sadnesse ariseth not from joy but from love and it lookes to another object than joy doth but good and evill which are contraries looke both to one object for if I love a thing I distaste all things contrary to it but when I am sad for a thing I am not ioyfull for the contrary but I love it so that the contrarietie ariseth here in respect of good and evill and not in respect of joy and sadnesse So that these might be both in Christ together Secondly it is answered ioy was in Christ in the highest degree in his understanding and will as beholding the divine essence immediately sadnesse was in Christ in the highest degree as carrying the punishment of our sinnes upon him these two passions here were set upon divers obiects and therfore Christ might have had the full measure of ioy and sadnes at the same time Prop. True ioy or delight is onely in the understanding Illust There are two sorts of delights Duplex delectatio sensualis spiritualis one in the sense or brutish these are called voluptates pleasures the other are called spiritual delights onely in the vnderstanding and these the most perfect delights Quest Whether doth mans cheife happinesse consist in these delights or not Answ Duae conditiones ad summum bonum requiruntur 1 ut non fit propter aliud 2. ut habeat sufficientiam in se These delights which are not perfect cannot be a mans cheife happines but accompany his happines For there are two conditions required in chiefe happines First that it be not ordained for another end Secondly that it have sufficient goodnesse of it selfe The first condition is not found in this perfect delight because it is ordained for another end that is for true happines whom it acompanies so likewise it is defective in the second condition for it
presumption Differentia inter praesumptionem desperationem because it sins against the attribute of Gods mercy which is Gods most glorious attribute towards man for God inclines more to shew mercy than to punish therefore when he punisheth he is said facere opus non suum Esay 28.21 When he punisheth he punisheth to the third and fourth generation but he sheweth mercy to the thousandth generation Exod. 20.6 therefore it must be a greater sin to contemne his mercy than his justice Despaire makes a man contemne Gods mercy and presumption his justice As despaire is a turning from God so presumption is an immoderate conversion to God presumption makes a man think to obtaine mercy without repentance but despaire makes him thinke it impossible to obtaine mercy though with repentance Desperation in men is either sudden or longer ad vised Againe it is either under the sense of Gods wrath as Iudas was or under the Crosse as many of the pagans or under the rage of melancholly or frensie therefore men that are to fight with this monster let them resort to the word of God and take it to be his second and withall use these remedies following The remedies to cure this passion That we may cure this passion of despaire First we must remember the great mercies of God if we respect the dimensions in corporall things and apply them to things spirituall as the Apostle doth Ephes 3.18 where he speaketh of the breadth length depth and height of the love of God which passeth all knowledge that we might be filled with all fulnesse of God So let us apply these dimensions to the mercy of God and wee shall finde it most comfortable For the latitude and bredth of Gods mercy let us remember that which David saith misericordia tua plena est terra Psal 33.5 For the length of his mercy let us remember that which the Virgin Mary singeth in her song Luk. 1.50 And his mercy is from one generation to many generations to them that feare him For the depthh of his mercy as it is a fearefull thing to looke into the gulph of our sinnes as Cain did So it is a comfortable thing to look into the depth of Gods mercy that where sin hath abounded grace may super abound Rom. 5.20 Then for the great height of Gods mercy what can wee see next under God higher than the heavens yet the Prophet saith Psal 108. verse 5. Thy mercies are exalted above the heavens And for the indurance of his mercy David saith Psal 100. verse 17. that it is ab aeterno in aeternum Concerning the multitude of his mercies some have sought to reduce them to seven as Peter did Matthew chapter 18. verse 2. but seeing Christ wills us not onely to forgive seven times but seventy times seven times much more will he Math. 18.22 Secondly remember that although thy sinnes were red like the scarlet yet hee can make them white as the snow Esay 1.18 Scarlet in the He brew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice because it is twice dipped wee cannot wash this dye out of the scarlet againe but although wee be dyed once twice thrice in sinne by recidivations and falling againe into sinne yet the mercy of God is such that he can wash out all those sinnes Thirdly when God lookes upon the sinnes of his Saints through Christ he seeth no iniquitie in them Num. 23.25 he seeth no iniquitie in Iacob There is speculum gibbum sive sphaericum a glasse made like a round sphere 2. Speculum concavum a hollow glasse 3. Speculum planum a plaine glasse We see a thing in a plaine glasse just as it is neither more nor lesse we see a thing in a hollow glasse more then it is we see a thing in a round glasse farre lesse then it is When the Lord lookes upon the sinnes of the wicked he seeth them just as they are when Sathan lookes upon the infirmities of the Saints he seeth them more than they are but when God lookes upon the sinnes of his Saints hee seeth them lesse than they are or not at all Ier. 50 20. In those dayes and in that time the iniquitie of Israel shall be sought for and there shall be none and the sinnes of Iudah and they shall not be found CHAP. XIII Of Feare FEare is a distresse and griefe of the sovle troubled by the imagination of some approaching evill wherewith a man is threatned without any appearance to bee able to avoyd it easily It is called an approaching evill for when it is present it is no more feare but heavinesse Timor vel est naturalis humanus mundanus servilis initialis vel filialis There be sixe sorts of feare first naturall whereby every thing shunnes the destruction of it selfe this is in a beast Secondly humane which ariseth of too much a desire to this life Iob 1. Skin for skin and all that a man hath will he give for his life Third is worldly when a man is affraid for the losse of his goods credit or such Ioh. 12. Many of the rulers beleeved in him but for feare of the Pharisees they did not confesse him for they loved more the glory of men than the glory of God and Iohn saith Revel 21. the fearefull shall be cast out of the holy City that is such fearefull as feare more the losse of temporary things than the losse of Gods favour Fourth servile to avoid the punishment of sinne yet they retaine still the love and liking of sinne it is called servile feare because as the servant or hireling workes not for love of his master but onely for feare of punishment so the wicked feare God for feare of punishment but not to love him This servile feare is called Esaus feare So it is called an adulterous feare because as the adulterous woman is afraid of her husband onely for feare of punishment so a man in whom there is servile feare hee feareth God onely for punishment Fift initiall that maketh a man cast from him the desire of sinning by reason of the love of God which he hath partly attained unto and out of the consideration of the woefull consequents of sinne with the right eye it beholds God and with the left eye it beholds the punishment as the needle draweth in the threed after it so this feare draweth in charity and maketh a way for filiall feare and it is a mids betwixt servile and filial feare but it is not such a mids as these meanes that mediate betwixt those that are of the same kinde as the middle coulours are betwixt white and blacke but as that which is imperfect is a mids betwixt that which is perfect and that which is not Sixt filiall feare called timor castus as the good wife feareth her husband onely out of love and not for feare so doth the childe of God This feare is called Isaacks feare These make the feare of the Lord their treasure Esay
thou art perfect and thinkest that thou hast kept the whole Law if it be so yet one thing is resting to thee sell all thus wee see how Christ applies himselfe to his conceit here Object But it may be said that this young man spake not out of an ambitious conceit for the text saith that Christ loved him Answ The event sheweth that hee spake but out of the ambition of his heart and the words of Christ shew this also Mark 10.24 How hard a thing is it for a rich man to enter into the Kingdome of God and where it is said Christ loved him verse 21. The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth friendly to speake to him and to deale gently with him but Christ liked him not in the estate that hee was in for hee went away trusting still in his riches and loving them better than Christ Christ and his Disciples renounced not all kind of right of those things which they had Conseq therefore that observation of the glosse upon the tenth of Marke is false Some have money and love it some want money and love it but these are most perfect who neither have it nor love it and to this they apply that of the Apostle Gal. 6.14 I am crucified to the world and the world to me as though a man could not beecrucified to the world unlesse he renounce it all and goe a begging Thus the Church of Rome serveth God with will-worship which hee never required at their hand Esay 1.12 By their vowes of poverty chastity and obedience this they make one of their counsels of Evangelicke perfection So much of Gods Image in man both inwardly in his soule and outwardly in his dominion superiority over all inferiour creatures it rests to speake of three conse quents proper to this image 1. Wherefore Gods image was placed in man 2. This image being placed in man whether it was naturall unto him or supernaturall 3. The benefit he reapeth by this Image which was his society with the Angels CHAP. XVI Of the end wherefore God placed this image in Man GOd placed this image in man Prop. to keepe a perpetuall society betwixt man and him Illust 1 Similitude and likenesse are a great cause of love Adam loved Evah when hee saw her first because shee was like unto him As a man when hee lookes into a glasse hee loveth his image because it is like to him but dissimilitude breeds hatred A man loves not a serpent or a Toade because they are most unlike him David marvailes that God should looke upon man Psal 8. but in the end he brings in his similitude in Christ or else he would hate us Secondly God placed this image in man as a marke of his possession therefore the Fathers called him nummum Dei for even as Princes set their image upon their coyne so did the Lord set his image upon man therefore miserable are these who adulterate this coyne and blot out this Image of God he deserveth now to be arrained as a traitour before God Man in innocency was like unto God A collation betwixt the innocent and old Adam but now he is become like unto the beasts of the field Psal 49. now God may justly exprobrate unto him Behold man is become like one of us There was a great change in Naomi when shee came to Bethlehem shee was not then Naomi beautifull but Mara bitternesse there is a greater change now in man when he is falne from his first estate and lost this holy image Man was made to the jmage of God Conseq therefore no man should lift his hand against him Gen. 9. no Prince will suffer his image to be defaced much lesse will God There arose a sedition at Antioch for that Theodosius the Emperour exacted a new kind of tribute upon the people Theodoret. lib. 5. cap 21. in that commotion the people brake downe the Image of the Empresse Placilla who was lately dead The Emperor in a great rage sent his forces against the City to sacke it When the Herald came and told this to the Citizens one Macedonius a Monke indued with heavenly wisedom sent unto the Herald an answere after this manner Tell the Emperour these words that he is not onely an Emperor but also a man therefore let him not onely looke upon his Empire but also upon himselfe for he being a man commands also these who are men let him not then use men so barbarously who are made to the image of God He is angry that justly that the brazen image of his wife was thus contumeliously used shall not the King of heaven be angry to see his glorious image in man contumeliously handled Oh what a difference is there betwixt the reasonable soule and the brazen image We for this image are able to set up an hundred but he is not able to set up a haire of these men againe if he kill them These words being told the Emperor hee suppressed his anger and drew backe his forces if men would take this course and ponder it deepely in their heart they would not be so ready to breake downe this image of God by their bloody cruelty CHAP. XVII Whether the Image of God in Adam was naturall or supernaturall THe second consequent of the image of God being placed in man is concerning the nature of it There are two things which principally wee and the Church of Rome controvert about touching the image of God The first is conditio naturae Duplex conditio imaginis Dei naturae Iustitiae the condition of nature the second is condtio justitiae concernig mans righteousnesse The Church of Rome holds that there was concupiscence in in the nature of man being created in his pure naturalls but it was not a sinne say they or a punishment of sin as it is now but a defect following the condition of nature Bellarm. lib. 7. cap 28. and they say that it was not from God but besides his intention And they goe about to cleare the matter by this comparison when a Smith makes a sword of yron he is not the cause of the rust in the yron but rust followeth as a consequent in the yron but if this rebellion flow from the condition of nature how can God be free from the cause of sin who is the author of nature Their comparison then taken from the Smith and the iron is altogether impertinent Triplex dissimilitudo compparation is first the smith made not the yron as God made man therefore he cannot bee sayd to be the cause of the rust of yron as God making man concupiscence necessarily followes him according to their position Secondly the rust doth not necessarily follow the yron neither is the yron the cause of it but some externall things they make concupiscence necessary to follow the body Thirdly the Smith if he could he would make such a sword that should take no rust but God according to