Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	faith_n	love_v	soul_n	6,211	5	5.2310	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73382	The portraiture of the image of God in man In his three estates, of creation. Restauration. Glorification. Digested into two parts. The first containing, the image of God both in the body and soule of man, and immortality of both: with a description of the severall members of the body, and the two principall faculties of the soule, the understanding and the will; in which consisteth his knowledge, and liberty of his will. The second containing, the passions of man in the concupiscible and irascible part of the soule: his dominion ouer the creatures; also a description of his active and contemplative life; with his conjunct or married estate. Whereunto is annexed an explication of sundry naturall and morall observations for the clearing of divers Scriptures. All set downe by way of collation, and cleared by sundry distinctions, both out of the schoolemen, and moderne writers. The third edition, corrected and enlarged. By I. Weemse, of Lathocker in Scotland, preacher of Christs Gospel.	Weemes, John, 1579?-1636.	1636 (1636)	STC 25217.5; ESTC S123320	207,578	312

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

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 pur●● 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

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

hatred is also in bruite beasts but envy is onely found in man The remedies to cure sinfull hatred The remedies to cure this sinfull hatred are first consider that the man whom thou hatest most may be helpfull to thee againe Ioseph once most hated of his brethren yet necessitie mooved them to love him againe So the Elders of Gilead who did hate Iephteh and expelled him out of his fathers house Iudg. 11.7 but when the time of tribulation came he became their beloved head and Captaine Secondly if we would make good use of our hatred we must employ it against vice and against these objects the love and pursuite whereof may pollute the heart and blemish the image of God which shineth in our soules Thirdly if we should cure hatred we must represent the miseries which doe commonly accompany the pursuites of envy we must set before our eyes the shipwrack of so many famous persons that have lost themselves upon this shelfe and wee must represent to our selves the crosses paines and torments which this wretched passion doth cause CHAP. VIII Of desire Desire Desiderium est voluntarius affectus ut res quae bona existimatur deest vel existat vel possideatur is a passion which we have to attaine to a good thing which we enjoy not that wee imagine is fitting for us Desire differeth from love and pleasure it differeth from love Differt desiderium ab amore delectatione for love is the first passion which wee have of any good thing without respect whether it be present or absent but desire is a passion for good that is absent and pleasure is the contentment that wee have when we have gotten a thing Man in the first estate Prop. his desires were rightly set and moderate Illust His desires were either of spirituall things Duplex desiderium spiritualis naturalis boni or naturall things In spirituali things his desires were speedily carried to the right object God for as heavy things the neerer that they draw to the center the more speedily they are carried to the same so Adams desires being so neere God the center they were speedily carried unto him and in natur all things his desires were few and moderate for even as the Children of God the neerer they draw to their end they have the fewer desires of worldly things so Adam being so neere that heavenly glory few and moderate were his desires of worldly thigns A collation betwixt the second and renued Adam The desires of Christ were alwayes subordinate to the will of God his father but the desires of the regenerate they are many times not subordinate to the wil of God Object But it may be sayd that Christs desires were not alwayes subordinate to the will of his father when as he desired the cup to passe which his father willed him to drinke Math. 26.39 Answ Triplex est desiderium naturale rationale spirituale There is a three-fold desire first a naturall desire secondly a reasonable desire thirdly a spirituall desire every one of those by their order are subordinate to another and there is no repugnancy amongst them A man hath Saint Anthonies fire in his hand Voluntas rationis duplex est rationis ut ratioest rationis ut natura est a Chirurgian comes to cut it off the naturall desire shrinkes and puls backe the hand because nature seekes the preservation of it selfe but the reasonable desire saith rather than the whole body shall be consumed hee will command the Chirurgian to cut off the hand here is no repugnancy betwixt the naturall and reasonable desire but a subordination In Feavers wee desire to drinke and yet we will not and so in Apoplexies to sleepe and yet we will not This will of reason made Scevola to hold his hand in the fire untill it burnt A Martyr is carried to the stake to bee burnt the naturall desire shrinkes seeking the preservation of it selfe but yet it submits it selfe to the spirituall desire which commeth on and saith rather than thou dishonour God goe to the fire and be burnt this spirituall desire made Cranmer to hold his hand in the fire till it burnt In Christ there are three desires or wils In Christo tres fuerunt voluntates diviina rationalis naturalis Voluntates non fuerunt contrariae licèt volita fue runt contraria his divine will his reasonable will and his naturall will There was no repugnancy amongst these wils for his reasonable will absolutely willed that which his divine will willed and although his naturall will was different from his other two wils declining the evill of punishment and seeking the preservation of it selfe yet there was no contrarietie here for these which are contrarie must be contrary secundùm idem et circaidem according to the same object and in the same respect but his naturall will and his divine will the one willing that the cup should passe and the other willing it should not passe were in divers respects for God willed Christ to die for the purging of the sins of men but Christ as man willed the cup to passe seeking the preservation of nature only Christs humane will was conforme to the will of the Godhead in the thing willed formally that is Duplex est velle formale materiale when hee beheld this cup as the middle to purchase mans salvation but it was divers from it considering the cup materially in it selfe as it was a bitter cup. Example when a Iudge wils a theefe to bee hanged and the wife of this theefe wils him not to bee hanged for her owne private weale here is no contrarietie betwixt the two wils But if the wife of the theefe should will her husband to live as an enemy to the common-wealth then her will should be contrary to the Iudges will This naturall will in Christ hindred not his divine and reasonable will and it willed nothing but that which these wils willed it to will for they had the absolute commandement over it neither was there any strife betwixt them as betwixt the flesh and the spirit in the regenerate Gal. 5. but still a subordination The subordination of the wils in Christ Illust may be illustrated by this comparison Although the inferior spheares of the heavens be carried another course than the highest spheres are yet notwithstanding they hinder not the course of the highest sphere but all their motions are moderate and temperate by the motion of the highest sphere So although this naturall will in Christ seemed to goe a divers course from his reasonable and divine will yet it was moderate by his superior wils and did nothing but that which his superior wils willed it to will Esay 53. He offered himselfe because hee would Ioh. 10. I lay downe my life so that every will kept that which was proper to it selfe Voluntas divina justitiam voluntas rationis obedientiam voluntas carnis

decivit Dei 3. cap. 20. saith that the rest of the Philosophers used to refute them by a picture in which pleasure sat as a Lady in her throne and commanded every vertue to doe somewhat for her and to quite something for her so that by this sight it might appeare to them how absurd a thing it was for them to place felicity in pleasure Fourthly wee should chace from us the objects of pleasures lest they be the cause of our ruine and in this case we must follow the old wise men of Troy who coūselled Priame to send backe Helena to the Grecians and not to suffer himselfe to be any longer abused with the charmes of her great beauty for that keeping her within their citie was to entertaine the siege of a fatall and dangerous warre and to nourish a fire which would consume them to ashes So we must chace away these alluring pleasures which will bring destruction to us They show that pleasure and sensuall delights Apud Apulcium are the greatest enemies to the soule by this Apologue Psyche the daughter of God Nature Bodini theatrum natur had two sisters elder than her selfe who were married before her the eldest complained that she was kept close up in prison and never had liberty to goe abroad the second was also married but she had more liberty than her eldest sister for shee might goe abroad but both of them envyed their youngest sister Psyche being most beautifull that shee was married to one of the gods above therefore they both conspired to draw her away from the love of her husband showing her what pleasures and contentments she might have here below if shee would leave him so she followed their direction and perswasion but at last she fell in repentance and resolved to turne to her first love againe The application of the apologue is this that the soule hath first the vegetative faculty which is the eldest fister who is shut up within the body as a prison that she cannot goe abroad then she hath the sensitive faculty the second sister which heares and sees and hath the intelligence abroad both these envy the youngest sister the understanding faculty therefore by delights and sinfull pleasures they labour to draw their youngest sister from the contemplation of God to whom shee was married untill the soule by repentance returne unto God againe CHAP. X. Of Sadnesse and griefe SAdnesse is a passion of the soule which ariseth from a discontentment that we have received from the objects contrary to her inclination Sadnesse differeth from dolour or griefe for Sadnesse is properly in the understanding and that is called heavinesse but griefe is onely in the sensitive part and it is common to men and beasts Secondly sadnesse is of things past present and to come because it followeth the understanding that comprehendeth all these times but griefe is onely of things present The first Adam before his fall had no sadnesse A Collation betwixt the innocent and second Adam because as yet he had not sinned but the second Adam Iesus Christ taking the punishment of our sinnes upon him had great sadnesse carrying the burden of the sinnes of all the elect both past present and to come There was a double sadnesse in Christ the first Duplex tristitia in Christo passionis compassionis was of passion the second of compassion he was much grieved for the paines he sustained himselfe then doluit but much more for that which he had in compassion for us for then condoluit Wee in the state of corruption are more grieved for that which we suffer our selves than we can be grieved for any other but Christ was more grieved for us that we were separate from God Againe they marke that Christ compatitur nobis Christus compatitur nobis ratione charitatis ratione justitiae he had pity upon us either by way of charity as when he saw the people hungry in the wildernesse he had compassion upon them So when he wept for Ierusalem Mat. 23. or by way of obligation when he was bound by obligation to satisfie for us upon the Crosse Ob. Sadnesse is of these things which befall us against our will but nothing befell to Christ against his will therefore sadnesse was in Christ Answ Duplex tristitia absoluto respectu quodam A man may be sad for these things which are not absolutely against his will but in some respect as the cuppe which Christ dranke if we will respect Gods glory and mans salvation he dranke it willingly but respecting the cuppe it selfe it was against his will because of the paine Some sadnesse ariseth praeter rationis imperium A Collation betwixt the second and renewed Adam besides the command of reason as these first motions which upon a sudden doe surprise men Secondly there is a sadnesse contrajudicium rationis against the judgement of reason Tristitia exsurgit praeter contra vel secundum rationis imperium which subdueth reason for a while and this may be also in the children of God Thirdly there is a sadnesse secundum imperium rationis according to the command of reason for his reason commands him to be sad in the two first senses Christ was not sad but hee was sad in the third sense Bonaventure interpreting these words of Seneca tristitia turbans non est in sapiente expounds it well tristitia perturbans non est in sapiente although sadnesse trouble a wise man yet it perturbs him not for a man not to be sad when he ought to be sad est durities et non sapientia it is hardnesse of heart and not wisedome rejoyce with those that rejoyce and weepe with those that weepe Rom. 12. Christ himselfe had this passion and although he was troubled with his passion yet hee was not perturbed with it Quest Duplex facult as animae superior inferior When Christ saith Math. 26.38 My soule is heavy unto the death whether was this sadnesse in the superior facultie of the soule or in the inferior Answ Facultates superiores sumuntur vel stricte vel large If wee take the superior faculties of the soule largely then this sadnesse was as well in the superiour as inferiour faculties of the soule but if we take them strictly then this sadnesse was not in the superior faculties The superior faculties of the soule are taken largely both in the understanding and the will when they looke not only to God immediately but also to the meanes which leade to eternity as to the sufferings paines and griefe which it is to undergoe before it come hither they are taken strictly looking onely to eternall things as eternall and respecting onely God himselfe When Christs soule beheld immediately God and mans salvation then it was not sad but when he beheld the means leading unto this salvation here arose the sadnesse They cleare the matter further by this comparison A man that is