through a cloude For that is the contemplation of all contemplations seeing it is the beholding of God with whome nothing may bee compared Then there shall be no cloude of ignorance when wee shall haue not a likely or probable but a most certaine and true knowledge For the trueth shall bee shewed vnto vs most certaine in GOD who is the Authour and Father thereof in whome wee shall throughly and perfectly see and knowe the causes of all things For our spirites shall be helde no longer in such an obscure and darke prison as heere they are constrained to suffer in our mortall bodies Therefore there shall bee no more diuersities disagreements or contrarieties of opinions and iudgements that some shoulde condemne that which others approoue but all shall be of the same iudgement But seeing we are fallen into the matter of contemplation it shall not be vnprofitable if vpon occasion of that diuision which is commonly made of the actiue and contemplatiue life wee note that although the spirite desireth aboue all things the pleasure that is in contemplation as the proper foode and delight thereof yet wee must alwayes consider that wee are not only borne for ourselues but also for others and to this ende that wee shoulde all in common serue one an other both generally and specially For God doeth not onely commaund the performance of that seruice which hee requireth of vs towardes his owne person according to that which is contained in the first Table of the Lawe but he commaundeth vs also in the second Table to doe that which hee requireth of vs towardes other men Therefore hee will not haue vs dwell alwayes in contemplation but wee must put to our hand and discharge vs of our dutie towards euery one according as he teacheth vs by his word Wee are then to learne that so long as wee liue in this world we must not separate the actiue life from the cōtemplatiue but alwayes ioyne them both together vntil we come to that blessed life which shal be altogither contemplatiue when we shal be deliuered frō al the miseries and necessities and from al the troubles lets in which wee are wrapped and detained in this mortall life God graunt vs his grace to vse all our senses so well both externall and internall and all the powers faculties and vertues of our soule and spirite of which wee haue hitherto spoken that wee may cause them all to serue to his glory and that wee may attaine to that blessed contemplation which is prepared for all his elect in his celestiall pallace and that to this ende hee woulde dispose in vs our will and all the affections of our soule of the nature of which we will beginne to morrowe to discourse And first ASER I thinke thou art to intreate of those appetites that are naturally in man seeing Desire is the proper subiect of the Will as thou shalt instruct vs more at large The end of the fourth dayes worke THE FIFT DAYES worke Of the Appetites that are in al liuing creatures and namely in man and of their kindes and particularly of the Naturall and Sensitiue Appetite Chap. 33. ASER. As God and all that is in the worlde is propounded to the minde of man that hee might knowe him so farre foorth as is needefull for him so is hee also propounded to the will that hee might will desire and folowe him as farre as his nature is capable thereof Wherefore if man had not sinned but had continued in his first estate wherein God created him this great and eternall Goodnes had shed in our soules that diuine worde together with his holy spirite which worde being the eternall sonne of God woulde haue alwayes taught and shewed vs the Father of whome bee was begotten before all time and woulde haue lightened our mindes with the light of all wisedome that we might haue beheld and seene him and the holy spirite would haue ioyned our hearts and willes vnto the Father and to the Sonne through a mutuall loue replenished with all ioy and gladnesse and through certaine motions agreeable with the diuine nature By which meanes there should haue bin in our hearts a great fire of loue towardes God and next to him wee should haue loued all other good things according to that order which is shewed vnto vs in his heauenly wisedome and doctrine and should haue desired them for the loue of him But nowe in the estate of naturall corruption in which wee are all this goodly agreement harmony and concord which ought to be betweene God and man is wholly peruerted and ouerthrowen For in place of the true knowledge of God there is nothing but ignorance and doubting in our mindes and as for the will it searcheth after and desireth other things whereunto it applieth it selfe and seeketh not after God Neither doeth it keepe any order in those things which it hath for obiects and which it setteth downe in steade of the things commanded in his word So that while it thinketh to attaine to that good whereunto naturally it aspireth it obtaineth nothing to it selfe but a very great euill Nowe when wee spake before of the braine and of the internall senses of the soule and of the principall part and vertue thereof we made some mention of the wil which ought to be directed and ledde by vnderstanding and reason It remaineth nowe that we looke more narrowly into the nature thereof and of the affections of the soule of the vitall vertue of the heart and of other members which are the seates and instruments thereof euen as when wee intreated of the animall vertues of the soule wee considered of their seates and instruments First then we must marke what hath beene hitherto spoken namely that God hath giuen to all his creatures a naturall inclination that leadeth euery one of them to that which is naturall and agreeable to itselfe Beasts haue an appetite to follow that good that is fitte for them and therefore also hath God giuen them the knowledge of that good and senses meete for that purpose to the end they might shewe vnto them what is good for their preseruation to followe it and to shunne the contrary Wee haue learned also howe God hath giuen both the one and the other to man and vnto what degree concerning both of them hee hath lifted him vp aboue all liuing creatures For as hee hath created him to enioy a farre greater and more excellent Good then hee hath beastes and hath giuen vnto him a will to wish and desire it so hee hath endued him with a deeper knowledge whereby to knowe that Good because hee coulde not wish for it and desire it except hee did knowe it and he could not knowe it if he had not a minde capable thereof and endewed with greater knowledge then that is which hee hath giuen to beasts For this cause as they haue a kind of knowledge agreeable to their nature and to the
in the latter times saieth first That they shoulde bee selfe-louers and hauing set downe this disordered loue as the roote after he commeth to the branches fruits of such a tree saying That they shall bee couetous boasters proude cursed speakers disobedient to parents vnthankfull vnholy without naturall affection truce-breakers false accusers intemperate fierce despisers of them that are good traitors heady bie minded louers of pleasures more theÌ„ louers of God hauing a shew of godlinesse but denying the power therof And in the Epistle to the Romanes he expresly mentioneth haiers of God Thus we see what the loue of meÌ„ is towards theÌ„selues being left in the corruptioÌ„ of their nature in respect of that which ought to be if it were not vnruly disordred For man should loue himselfâ— as the gift of God as also his life being which God hath giuen him that blessed estate for the enioying of which hee hath his being and that Good wherein it consisteth and whereby he may atâ—aine vnto it and shoulde loue no other thing nor otherwise But the great excesse that is in the loue of our selues causeth it to bee cleane contrary both to that loue which ought naturally to be in vs and also to our loue towardâ— God so that it ouerthroweth and confoundeth all heauenly order and the whole course of mans life Neuertheles when it so falleth out that this loue and affection is moderate in vs although in deede it be neuer so as it ought to be according to the rule of Gods will yet are they acceptable in his sight as our other naturall affections and friendships are which we beare towardes them that belong to vs prouided alwayes that they bee ruled and guided by faith and true loue and kinded with the flames of the holy Ghost as they were in Zacharie and Elizabeth towards their sonne Iohn and in so many other holy men as haue loued both themselues and theirs according to God wherof we haue a notable example in Abraham For out of all question if euer father loued his children hee loued his sonne Isaac But he shewed euidently by the effect that he did not onely loue him with the loue of flesh and blood as commonly we loue our children but he loued him also in God towards whome yet his loue was farre greater seeing he was very ready to offer him vp in sacrifice vnto him whe â—he so commanded it But although this naturall loue and affection bee not so pure in vs as in these holy men but that still there is mingled with it some thing of our owne because of sinne which wee hane by inheritance yet is it alwaies acceptable to God so that hee be first and chiefly loued For through his mercie he beareth with our infirmitie which euermore accompanieth our desires and willes As for those that are guided onely by the light of nature and are not regenerated by the spirit of God albeit these naturall affections are too vncleane in them yet they doe not so much displease him as inhumanitie and crueltie doe that are cleane contrary to the other which doe vtterly dispossesse men of loue and charitie We may consider the same things in all the other naturall inclinations For wee see that some are by nature inclined to ciuill iustice some to liberalitie and others to such like vertues Now if these inclinations be well guided they are goodly seedes of vertues but if they bee not well ordered and ruled they corrupt degenerate yeâ— they turne into the vices that are contrary to those vertues For iustice which is neuer without moderation may be turned into ouer great rigour or into crueltie as wee see it in many who being naturally inclined to seueritie which many times is very necessarie iniustice become so rigorous and extreme that their seue ritie which ought to be a vertue is turned into crueltie The like may be â—aid of other inclinations and affections Now that which befalleth these inclinations is procured also vnto them by the humors and qualities of the bodie which haue acertaine agreement with the affections For a sanguine man in whose nature blood beareth greatest sway amongst the other humours and qualities will naturally be more enclined to loue to ioy to liberalitie and to such other affections as are most agreeable to his nature But if this complexion bee not moderated and well guided it will easily passe measure in euerie affection so that it will fall into foolish and vnlawfull loues into excessiue and vnmeasurable ioyes and into prodigalitie in steede of following liberalitie The same may bee saide of all the other temperatures and complexions for their part in that they may bee seedes and prouocatioÌ„s either to vertues or to vices according to that correspondencie which is betweene the bodie and the soule and the temperature of the one with the affections of the other Therefore we may wel conclude that as diseases ingender in the body of the humours that are in it according to their change mingling and corruption so it falleth out in the nature of the soule and in the affections thereof For as good naturall humors become euil by corruption that seazeth vpon them and turne that health which before they affoorded into diseases so the inclinations and naturall affections of our soule which of their owne nature are good and the seedes of vertues are turned into vices and into their seedes through that corruption which sinne bringeth vnto them Behold then what we haue to consider of those natural inclinations that are in the Will in the desiring power of the soule of the actions thereof namely to wil and not to will to suspend and stay her action and to commaunde ouer the power of the appetites of all which wee haue largely intreated in our discourse of the Will Wherefore we will come to the habites of which thou shalt now discourse AMANA Of the Habite of the soule in the matter of the affections and of what force it is of the causes why the affections are giuen to the soule with the vse of them of the fountaine of vertues and vices Chap. 42. AMANA If a man will learne any occupation hee proues not a woorkeman the first day but learneth by little and little and beginneth to labour therein afterward by long continuance and custome he groweth more ready in his arte and practiseth it with greater facilitie and ease A painter waxeth expert in his science by often painting and his hand wherewith he laboureth by long continuance becommeth more steady more ready and able so that he can handle his pensill with greater ease and is farre more expert therein then hee was in the beginning Wee may note the like in the soule and in the chiefe powers and actions thereof For there are some of them which incontinently folow the nature of the faculties of the soule when they haue their iust times and are come as a man
holes vnable to hold in and keepe anie secret matter they are fierce in assailing but inconstant in sustaining the assault in some sort resembling the nature of dogges which barke and bite if they can and afterward flie away And if there bee excesse of the melancholike humour the natures of such are sadde still hard to please suspicious conceited obstinate some more and some lesse And if the cholericke and melancholike humours be corrupt and mingled together their natures become monstrous prowd full of enuy fraud subtilties venemous and poisonfull hatefull and diabolicall And when the malignant spirits know mens natures thus disposed no doubt but they take occasion thereby to intermingle themselues if God permit them and purpose to vse them for the punishing of men I say they will ioyne themselues vnto them and make them their instruments as God on the other side vseth those natures that are most moderate and best tempered making them instruments of his glorie Now we may call to mind what we learned before almost to the same ende touching the meanes whereby euill spirites might trouble the imagination fantasie and mindes of men We may say as much of the humours of the body whose motions and nature they knowe very well Whereby they can so much the more easily abuse them in their damnable worke and will as wee may iudge by the example of him that was possessed and lunatike of whom the Euangelists make mention and whome they call by those two names And by that which they wrote of him it seemeth that he was subiect to the falling sickenesse that returneth oftentimes according to the course of the moone which naturally hath great affinitie with the humors and great power ouer them And therefore it is very likely that the euill spirit which tormented this poore lunatike watched the occasions of his disease to afflict him the more and to cause him to fall either in the fire or in the water as he did indeede thereby to worke his death if he had could Which example sheweth vnto vs what is the malice of the deuil what pleasure hee taketh in hurting of men what meanes and what occasions he seeketh for and maketh choice of and what accesse vnto vs we may offer him through our corrupt nature through our vices and sinnes and through our inclinations and manners that are naturally euill and peruerse if God letteth him loose the bridle by his iust iudgement seeing he spareth not the little children as it appeareth in that which is written of him of whom we spake euen now For this cause we ought to take good heede that we giue not our common enemie those occasions that he seeketh to haue from vs to the ende that hee abuse vs not nor any thing that is ours and which God hath bestowed vpon vs. This is the reason why the consideration of our temperature complexion and naturall inclination is very necessary for vs because the knowledge hereof affoordeth vnto vs many good instructions that may stand vs in great steade throughout our whole life as well for the preseruation of the health of our bodies as for the rule and gouernement of our affections and manners as also in regarde of the familiaritie and acquaintance which wee haue one with an other For through the contemplation hereof wee may knowe not onely the causes of health and sickenesse of the life and death of the body but also of that of the soule For as the good humours corrupt in our bodies according as wee haue heard and breede in them sundry diseases which finally leade them vnto death euen so by means of sinne all those good and naturall affections which ought to bee the seedes of vertues in vs are corrupted and turne into vices that are the diseases of the soule and bring vnto it the second and eternall death as contrariwise vertues are the health and life thereof But as GOD hath prouided corporall medicines for the bodie so hee hath prepared spirituall Physicke for the soule against all the diseases thereof Therefore when wee consider with our selues vnto what vices wee are inclined by nature wee must labour to correct and bridle them and to quench such inclinations as much as wee can through sobrietie vigilancie and continuall practise to the contrary least wee nourish and encrease them when as wee ought to diminish and wholy to abolish them For the common prouerbe is not without reason that Education passeth Nature or that it is another nature Wee see by experience what Education and Instruction are able to doe both to goodnesse and vice according as they are either good or euill For as there is no nature so good which can not bee corrupted and peruerted through euill education and teaching so there is none so vicious and euill which can not at the least in some measure through the helpe and grace of GOD bee corrected and amended by good education instruction and discipline And because conuersation and familiaritie are of great efficacie in this point wee are diligently to consider with what persons and natures wee acquaint our selues and bee carefull to eschew such natures as are vicious prowd fierce enuious hatefull malicious suspicious disloyall and traiterous as well in regarde of the corruption of manners wherewith wee may bee infected by them as also in respect of other harmes that may befall vs by reason they are vnsociable natures or at the least very difficult to conuerse withall being indeede such as towardes whome no man can beare any true loue or firme friendship But when wee haue vsed all the diligence wee can possible about these things the chiefest point wherein the whole consisteth is this that wee haue recourse to Iesus Christ the eternall sonne of GOD to the end that by his holy Spirit hee woulde correct represse and quench in vs all the vicious affections and disordered motions that wee haue contrary to his holy will according to that promise which is made vnto vs wherein it is saide that if fathers knowe howe to giue good gifts to their children and such things as are necessarie for them much more will our heauenly Father giue his holie Spirite to them that aske it of him And this is the true meanes wee ought to keepe for the correcting of these vices and defectes that are in our naturall inclinations Now wee haue spoken sufficiently of those things which concerne the naturall powers of the soule in respect of the nourishment and growth of the body and of those instruments which it hath in the same for the performaunce of her actions It remaineth nowe that wee consider what effectes it hath in Generation First then ASER thou shalt handle the restauration and reparation of all natures by that vertue and power of Generation that is in them and namely in man to the end wee may after proceede with those other points that concerne this matter Of the restauration and reparation of all
rehearse manie moe vses if we woulde speake more particularly of this matter whereof wee meane to speake but generally as also of all the rest that concerne the anatomie of the bodie according to that ende which wee propounded to our selues in the entrie of our speeches namely to open a gappe onely to the consideration first of the matter whereof mans bodie is compounded and of the diuersitie thereof then of that forme which God hath giuen vnto it and lastly of the profit and vse of both to the ende wee might dayly learne the better to knowe the great power skill wisedome goodnesse and prouidence of him that hath created and disposed all things in so good order But as touching that which we spake of the pappes and of their substance wee haue yet to consider of two poynts well worthie the noting concerning the place where God hath seated them First they are there placed where they serue to shroude and to defend the noblest and most necessarie partes for life that are in the breast namely the heart and the lungs For they are set before them to countergard and keepe them both from ouer great heate and from excessiue colde and from many other inconueniences And as they serue for the heate of the heart so their owne heate is increased by reason they are so neere the heart whereby the milke that is ingendred in them is the better baked So that wee see that although GOD hath not giuen men pappes for the generation of milke and nourishing of children as women haue neuerthelesse they are not without profite and vse in them as wee haue hearde Whereunto also wee may adde the beautifying of that part of the bodie where they are placed especially in women Againe could they possibly be set in any place that were more fit and more easie both for Mothers and Nurses and for the children to whome they giue sucke and nourishment For if the mother bee disposed to giue her childe sucke shee hath this commoditie to sitte downe if she will to holde it in her bosome and vpon her knees and likewise to imbrace it in her armes whether she sit lye downe or stande also shee may carie it vp and downe whither shee please euen whilest shee giueth it sucke and feedeth it This commoditie is not graunted to the females of beastes when they giue sucke and nourish their little ones with their teates Wherein wee haue to marke one notable difference which GOD hath put betweene men and beastes For beastes haue no other care of their yong ones but onely to nourish their bodies with foode vntill they bee able to feede and gouerne themselues afterward both syre and damme and little ones forget one another taking no more knowledge eche of other nor louing one another more then other beastes of their kinde But amongst men both the father and the mother are caried with an affection towardes their little children which is the cause why they forget them not as beastes doe And as they loue their children so are they loued of them insomuch that there is a mutuall loue proceeding from that naturall affection which they beare one towardes another On the other side this loue causeth parents to let their children haue instruction that they may bee wise and vertuous And therefore it is not without good cause that womens pappes are placed in the breast namely to the ende they shoulde bee vnto them as signes and testimonies of the affection of the heart and of that loue which they ought to beare towardes their children whereof they ought to make them partakers aswell as of the milke of their breastes and as if they gaue vnto them their heart as they giue them their blood turned into milke Likewise children are by the selfe-same meanes to bee admonished of that mutuall affection and loue which they ought to carie towards their mothers as if they had sucked it out of their breasts and from their heart together with their milke that they may returne the like vnto them againe Wherefore mothers and children haue a wise mistres in nature and in the prouidence of God that appeareth therein if they knew how to followe it well Againe for this cause mothers ought to take greater delight in nourishing their owne children then in committing them to the handes of strangers and hyred Nurses For out of doubt the mutuall affection and loue of eche to other woulde greatly increase thereby Nowe hauing spoken of the place which God hath assigned to the pappes let vs consider his prouidence in their forme which is such that fayrer and more fitte for that office of theirs coulde not bee deuised For wee see howe they hang there in the breast of the mother and Nurse as it were two bottles hauing nipples and holes made fit for the infants mouth that hee might take holde of them and drawe and sucke the milke that is within the dugges which are filled presently after the child is borne so that hee is no sooner come into the worlde but hee hath such foode and nourishment readie drest as is meete for him For albeit the infant bringeth his teeth with him from his mothers wombe yet because they are hidde within the gummes and are not yet come foorth hee must haue such meate as needeth no chewing but may bee sucked which GOD hath prouided for him Wherein wee haue a woonderfull testimonie of the care hee hath ouer vs and what kinde of Father and cherisher hee is For this cause Dauid had good reason to say Out of the mouth of babes and suckelings hast thou ordeyned strength because of thine enemies For if one consider the prouidence of God which dayly sheweth it selfe ouer children onely there is no Atheist Epicure or other enemie of God so great which shall not bee confounded conuinced and constrayned will hee nill hee to giue glorie to GOD. For before children can speake euen from their mothers breastes they shewe foorth and preache the prouidence of God in prouiding milke for them But wee shall finde it a matter of greater admiration if wee consider not onely in what manner they are nourished presently after their birth but also howe they are nourished in their mothers wombe For there they are not sustayned by the mouth nor with milke as they are after their byrth but with their mothers owne blood receiued by the Nauill which is in the middest of the bodie But God hath made such an agreement betweene the wombe in which the little childe is nourished in his mothers belly and betwixt her breasts that that blood wherewith the Infant was feede before it was borne presently after the birth ascendeth into her pappes in which by reason of the aboade it maketh there it becommeth white and is so well heated and prepared that it hath as conuenient and pleasant a taste as can be put into the infants mouth And as for the substance of the milke there cannot be any
he knoweth not But before we enter into a deeper and more particular consideration of the affections of the soule and of the heart wee must note this that all knowledge is giuen of God to this end to desire that Good which it knoweth and in desiring to followe the same vntill it hath ioyned and knit it vnto it selfe as neere as is possible For in this manner Good will be good vnto it and not otherwise To this ende sensuall knowledge is giuen for sensuall goods and spirituall knowledge for those goods that are spirituall And as the knowledge both of the one and the other is giuen to desire it so also is it giuen that it might turne aside and flee from euill which is contrarie to good to the ende that the Will might not ioyne it selfe thereunto by which meanes euill woulde indeede become euill vnto it and coulde not otherwise bee auoyded For as good coulde not bee good vnto vs but onely so farre foorth as wee did apply it and ioyne our selues therevnto so fareth it also with euill And because GOD hath not created beastes to enioy any other good then corporall goods and such as belong to their brutish life which goeth not beyonde this temporall life therefore he hath not giuen them the knowledge or appetite of any other good So that as they haue no other knowledge but that which is sensuall so they haue no other appetite but sensuall which is guyded onely by naturall inclination wherein they haue nature onely for their Mistresse which pricketh forwarde both their outwarde and inwarde senses without any direction at all of Vnderstanding and of Reason Therefore this sensuall appetite common to all liuing creatures cannot properly bee called Will. For as wee cannot call by the name of Vnderstanding and Reason that naturall inclination which is giuen to beastes for their direction seeing men onely are endued with Vnderstanding and Reason so is it with Will the name whereof agreeth not to that sensuall appetite except wee woulde call it sensuall Will in respect of the resemblance of Will which it hath wherein it differeth much from the Will in man as the sequele of our speech requireth that wee shoulde now learne to the ende wee may knowe the thirde kinde of appetite which wee set downe in the beginning of this discourse namely the voluntarie appetite which is proper and peculiar to man and the subiect of his Will Thou shalt tell vs therefore AMANA what Will is properly what her actions are what libertie and freedome she hath and what power Reason may haue ouer her Of Will and of the diuers significations and vses of these wordes Reason and Will of the actions freedome and nature thereof of the power which Reason may haue ouer her Chap. 34. AMANA The loue of GOD towardes men hath alwayes beene and is such that albeeit hee hath iust occasion to hate vs as sinners yet that hindereth him not from louing vs alwayes as men For hee considereth man otherwise in the nature and substance with which hee created him and as hee is his woorke then in that disorder and confusion which after entered vpon his nature by the woorke of Satan in him For this cause wee see that hee causeth his sunne to shine aswell vpon the euill as vpon the good sendeth raine to the one as well as to the other and powreth many benefites vpon all in generall But besides this loue whereof euery one receiueth fruite there is another more speciall towardes his elect whom hee loueth not onely as he loued vs all in Adam the stocke of mankinde and as his creatures created after his image but loueth them also as regenerated and newe creatures in Iesus Christ his Sonne the latter and iust Adam GOD and man and the stocke of spirituall men framed againe by him to the image and similitude of God Therefore we must vnnderstand that God hath and doeth loue men in regarde of the good hee hath put into them which is wrought chiefly through the benefite of spirituall regeneration the remnant of which Good he still loueth And in louing that he loueth himselfe because he is the soueraigne and onely good which is worthy to be loued in respect of it selfe Whereby we may see what is the true fountaine of all loue and of all the desires appetites and willes of all creatures For they must all bee drawen out of one and the same spring and fountaine namely the loue and will of God and that good which he loueth and willeth And the greater the Good is the more it ought to bee loued so that euery Will should desire to ioyne it selfe therevnto to follow after it and to haue the fruition thereof And because there can be no Good greater then God therefore no other can be loued but that So that whilest he loueth himselfe he loueth all the good that may bee because there is none but in him and from him Therefore this followeth necessarily that as all good things proceede from him so they must bee all referred to him and returne thither as to the Wel-head euen as all waters returne into the Sea from whence they came first of al. Hauing then learned of our former discourse that God hath giuen to man vnderstanding to know good and will to desire and follow it it is his duetie alwayes to referre all the good things he hath vnto him that is soueraigne and eternall Good and to account nothing good as in trueth it cannot be but him that ought to bee so accounted and to looke at him as the last and most blessed end We vnderstand then properly by Will that facultie and vertue of the soule whereby we desire that which is good and eschew euill by the direction and guyding of reason Therefore there are two actions of Will wherof the first is that inclination to good by which it imbraceth the same and the second is the turning aside from euill And when it is idle and inclineth to neither side it is depriued of both these actions Nowe although we saide before that reason helde the soueraignty amongst the powers vertues and offices of the soule yet wee must know that reason raigneth not ouer Will as Lady and Princesse but onely as Mistresse to teach and shew it what it ought to followe and what to flie from For the will hath no light of it selfe but is lightned by the minde that is to say by reason and iudgement which are ioyned with it not to gouerne and turne it from one side to another by commandement and authoritie either by force or violence as a Prince or Magistrate but as a counsailer or directer to admonish and to conduct it And so the will desireth or refuseth nothing which reason hath not first shewed that it is to be desired or disdayned Therefore the act of Will proceedeth indeede from Will but it is iudged of and counselled by reason so that a man may say that
of the affections it is necessary they shoulde agree together For as reason guideth before the affections will followe after Therefore wee may alwayes iudge of reason by the affections which it ought to gouerne as of the gouernement of a good Prince by the estate of his subiects of a good father of a family by those of his houshold Moreouer seeing the affections proceede from the heart there is the seate of that loue which wee ought to beare as well towardes God as towardes men which comprehendeth the whole lawe of God and all iustice For he that loueth God is not onely afraide to offend and displease him but desireth also to serue please him and he that loueth his neighbour doeth not onely abstaine from procuring him any dishonour or losse but laboureth also to aduance his honour and profit Therefore if the minde be lightened and inflamed with diuine light and the reason also that ruleth therein then the heart will waxe hote and burne with the loue of God and of his neighbour Which if it fall out so the heart will not be slacke in shewing foorth those heauenly motions that are within it in giuing matter to the soule to glorifie God and to the tongue and mouth which will speake out of the abundance thereof Likewise there will be an accord and consent betweene it and the voyce and tongue which then will vtter nothing but the trueth And this is the cause of that which wee were taught before namely that God by his prouidence and wise counsaile hath ioyned neere vnto the heart the chiefe instrument of the voyce which is the lungs as the other instruments that are higher are lodged neere to the braine and cheefely the tongue as the Oratours and Embassadours of Kings are placed next vnto them Wherefore if mans nature had not beene corrupted through sinne but had continued perfect and sound there woulde alwayes haue beene a goodly concord and consent betweene the heart and the braine the voice and the tongue the reason and the affections Next wee must note that seeing the heart is the first member of the whole body that receiueth life and thē giueth the same to others as also the last that leaueth life and seeing it is the shop of all the vitall spirits without which neither the braine nor the rest of the members can haue life or perforume their dueties it is not without cause that this member is taken to be as it were the seate not onely of the affections but also of reason Therefore it is taken in the Scripture one while for the minde as when Moses saieth to the people of Israel Yet the Lord hath not giuen you a heart to know and another while it is taken for the affections as when our Sauiour Christ saieth Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy minde For wee see heere howe he putteth a difference betweene the heart and the minde Sometime they are put indifferently one for another or one for both especially the heart as when the Lorde saide to Salomon Beholde I haue giuen thee a wise and an vnderstanding heart the heart is taken for the senses and minde as it appeareth very euidently For the same cause Saint Paul continuing his speach of Gods punishment aboue mentioned against the vngodlinesse and vnrighteousnesse of men hee addeth to that before recited this saying Wherefore also God gaue them vp to their hearts lustes vnto vncleannesse to defile their owne bodies betweene themselues which turned the trueth of God vnto a lie In which place wee see howe the Apostle maketh the heart to be the seate of the appetites and of the affections and howe hee calleth the vnruly and disordered affections of the heart by the name of lustes for so hee expoundeth himselfe by and by after calling them Vile Affections vnto which God gaue them vp Whereupon wee will note this that the naturall affections of the heart which pricke it forward to the desire of pleasure and which minister pleasure vnto it shoulde be no sinne at all vnto men but a benefite giuen them of God in the perfection of their nature were it not that by reason of the corruption which hath raken holde of it such desires and affections cannot containe themselues within the limites of their sound nature but there is alwayes some excesse euen in the perfectest and that being sinne is properly called euill concupiscence because it continually prouoketh vs to euill and causeth vs to goe beyond the bounds which God had set to our affections Whereof it is come to passe that that which should be a benefite vnto men in their naturall pleasures is become hurtfull vnto them Nowe forasmuch as the order of our discourses hath brought vs to the tractate of affections which haue their seate in the heart before wee goe any further we must say somewhat of the nature of this part of the body as we haue done of the braine to the ende we may the better know the seate and instruments of the vital power and vertue of the soule and of the will and affections as those which belong to the animal power and vertue haue bene declared vnto vs. Let vs then heare ASER handle this matter Of the nature and composition of the heart and of the midriffe of the tunicles or skinny couerings of the breast and of the Pericardion or cawle about the heart of the motion office and vse of the lungs of the heart and of the arteries Chap. 37. ASER. It is not without good and iust cause that God hath ordained that reason should lodge in the highest part of the frame of man and that the will and affections should lodge lower namely in the heart For by this order hee would admonish and tell vs what part and power of the soule ought to beare greatest sway therein and that vnderstanding and wisdome which teach vs the true rules according to which wee must square our whole life ought to raigne and haue the first place seeing the principall cause wherefore God hath created vs is to knowe him to the end that knowing him we should loue and honour him as wee ought and as for the affections they are to be 〈◊〉 and gouerned by wisedome and vnderstanding Wherfore if this order appointed by God be confounded and turned topsie turuy in vs hee causeth vs to feele and knowe it well enough For although sinne be the cause yet the impression of that diuine image which God hath set in the nature of man cannot be so wholy defaced in vs but there will alwayes remaine very euident and wonderfull testimonies thereof And therefore presently after we haue ouerthrowne this order and that the will lifteth her selfe vp against reason euen then doth reason condemne that fault of hers and compelleth the heart to take vengeance thereof and to punish in it her selfe disobedience and rebellion
receiue and to embrace it Wherupon ariseth a desire of coniunction to knit the same thing to it selfe and this loue is called Cupiditie Lusting or Coueting But because this affection is so out of square in this our corrupt nature these names are commonly taken more in the euill then in the good part Nowe this affection of desire or coueting hath respect either to that good which we enioy alreadie or which we haue yet in hope onely and in expectation If it be already present this cupiditie breedeth a desire to retaine and keepe it still if it be yet in expectation it bringeth forth a desire and longing to enioy it And in this sort we loue all those things which we esteeme and take to bee profitable for vs either for the soule or for the body or for the external goods For this cause many loue God because they know that it is he who giueth good things vnto men But this is not that true loue wherwith we must loue him For although they are very wicked and too vnthankfull which loue him not at leastwise with such a loue and for that cause yet if we goe no further we loue our selues more then wee doe him in this kind of loue seeing the chiefe cause for which we loue him is not in respect of himselfe but of vs. For we loue him by reason of that good which we receiue from him But true loue is that which causeth vs to loue a thing because it is good in it selfe and not in respect of any profite that may come vnto vs thereby With this loue we ought to loue God and our neighbours and friendes and of this loue wee haue a very cleare and manifest image in the loue of Fathers and mothers towards their children For they loue them not because they haue respect to some good which they may receiue of them but because they are their children For although they receiue nothing but trouble by them from the time of their childehood and expences rather then profit yet that letteth them not from louing them tenderly and with great affection Nowe if by this loue grounded vpon such a cause we iudge the like of the loue of God towards vs seeing it is hee that hath imprinted the same in the heartes of parents towards their children as an image of his loue towards vs we conclude well For seeing he is the fountaine of all true and perfect loue all other loues are but as it were little riuers which flowe from this liuely spring But there is none so expresse an image thereof in all the creatures as in the loue of fathers and mothers towards their children For doeth God loue vs in respect of any profite which hee looketh for at our hands Hereof it is that he setteth forth himselfe vnto vs as a Father to the end we may the better know that he loueth vs with a right fatherly loue Therefore also hee will haue vs to call him Father and so to accoūnt of him yea hee will not haue vs to take any other for our Father of whome to depende wholly but him alone And no doubt but we shoulde receiue wonderfull ioy and consolation if we coulde as well feele within vs that loue which this good Father beareth vs as we feele the loue which we beare towardes our children Now when loue is reciprocall and mutuall so that he which is loued doeth also loue for his part the partie that loueth him then is friendship bred of loue wherein there is mutuall beneuolence and goodwil Wherefore as God loueth vs so muust we for our partes loue him seeing this is the chiefe cause why he hath created man according to his image and similitude and hath giuen him a soule that is immortall and endued with vnderstanding and reason to knowe him first and then to loue him Therefore if wee consider by what steppes wee ascend vp to God we shall finde that as by the loue which he first bare vs we descended from the highest to the lowest so likewise we mount vp againe from the lowest vnto the highest by that loue which wee beare him For our soule descendeth from the highest which is God vnto the lowest which is the bodie by the loue of the Creator towards her who by meanes of this descending and coniunction communicateth his blessednesse both with the soule and with the bodie And as she came downe from him so through the knowledge which she hath of God and loue which she beareth him she ascendeth vp again returneth to her first birth Cōcerning those degrees by which we come thither we begin first at materiall and corporal things as the beginning of mans generation and birth teacheth vs then we come to the senses of the bodie by that vse which we haue of them Afterwarde we vse imagination and fantasie and from that we come to reason and iudgement next to contemplation and last of all to loue Heereby we may learne also to know the steppes of descending seeing they are the same but begunne at the contrarie ende Wherefore if iudgement bee gouerned and ouercome by the affections and reason by fantasie the estate of the soule is wholly ouerturned and peruerted as if the bodie beeing minded to walke shoulde set the head vpon the ground and lift the heeles vpwarde So likewise is it if in steede o mounting vp to God by loue we descend in such sort to the creatures that we ascend vp no more to him that wee may bee one with him For loue maketh all things one Therefore if we be vnited with God there must needes be perfect friendshippe betweene him and vs. For as he loueth vs so we loue him and then our selues for loue of him And from the loue of our selues springeth our loue towards our wiues and children as though they were a part of vs as also towardes our like and towards our woorkes For similitude and likenesse is a great cause of loue seeing that when one resembleth vs it is as if wee our selues were another because similitude maketh many things to be as one and the same thing Wherefore seeing God hath created vs to his image and likenesse it cannot bee but that he loueth his image and similitude in vs and vs also in respect of that as if it were himselfe For this cause the more this image is reformed and renewed in vs the more no doubt hee loueth vs and the like also may be said of our loue towards him In like manner beautie hath great vertue to procure loue and that for many causes For first the beautie which appeareth without in any body is as it were a witnesse and testimonie of the beautie in the soule according to that which we haue already spoken of the agreement of the powers affections thereof with the temperature of the bodie For God hath created all things in such manner that he hath commonly ioyned beautie and goodnes together
bare vnto him to confound the slaunderer and to propound to euery one in the person of his seruant Iob an example and patterne of true feare of true loue of true faith and of true patience We see then that there are two sorts of hired loue because it may be such not onely in respect of him that receiueth a benefit but of him also that bestoweth it when hee doeth it for the causes aforesaide But he that doth good onely of charitie and loue hath no such scope but looketh only to the good which he delighteth to communicate to others in respect of that goodnes which is in himselfe Therefore he hath a more sure and excellent beginning of his loue namely his owne goodnes and will then he hath that receiueth the good whose loue beginneth at neede and want That Loue also which is grounded vpon goodnesse goeth on more easily and with greater courage from good to better then that which commeth from necessitie proceedeth to good For he that doth good imparteth the same frankely of his owne good will because hee will do so and therefore it redoundeth to his great honour But hee that receiueth a good turne taketh it because hee hath neede of it and therefore hee must acknowledge himselfe bound to his Benefactour For this cause he is somewhat ashamed of his neede and want For as Saint Paul witnesseth according to the saying of Iesus Christ It is a blessed thing to giue rather then to receiue Therefore that may well bee said in this respect which is commonly spoken namely that although Loue be of the nature of fire which alwayes mounteth vpward yet doeth it descend but neuer ascend For Fathers and Mothers alwayes loue their children yea their childrens children better then their children loue them The like may be saide of others that are in the place of parents And by a greater reason this may be spoken of the loue of God our Father towardes vs as also of the loue of Christ Iesus For he did not onely loue vs before we loued him yea euen then when we were yet his enemies but nowe also wee come farre short of louiâ—â— him as hee loueth vs. Therefore hee is called by Saint Iohn not onely louing and charitable but euen Loue it selfe For as he is the Creator of all things so he loueth perfecteth and preseueth them all and turneth them vnto himselfe But among all other things which drawe Loue nothing is of greater force then Loue it selfe For as one fire draweth another so is it with loue for one draweth and engendreth another Therefore if wee would be loued wee our selues must loue But when the contrary falleth out nameely that we are hated of them towards whome wee are well affected it is because hee that is loued doeth not knowe nor feele the loue that is borne him For likenesse hath such force and vertue in loue that it is as it were the mother therof For seeing euery one by nature loueth himselfe greatly and similitude is as it were the same in many it causeth him that resembleth vs to be as it were our selues whereupon it followeth that the same likenesse which causeth vs to loue an other induceth him also to loue vs. And againe loue causeth him that doth loue to engraue imprint in his heart that face and image which he loueth so that the heart of him that loueth is made like to a looking glasse in which the image of the party beloued shineth and is represented Therefore when hee that is loued and beholdeth and acknowledgeth himself in him that loueth him he is mooued and whetted on to loue him againe as one within whome he knoweth himselfe to be as it were Inhabitant yea as a second selfe Moreouer he that loueth doth as it were depriue himselfe of himselfe and giue himselfe to him whome hee loueth Therefore he that is beloued accompteth him deere and is as carefull of him as of a thing of his owne So that if wee loue God we shall be in his heart as if our image were engrauen there and his image also shall bee in ours yea hee will be carefull of vs as of his owne children as wee likewise wil be very careful of his honor and glory And the more we know his loue towards vs the liker we shal be vnto him and shall loue him the more as he in like maner wil loue vs the more Nowe because men can neither see nor know one anothers heart and wil to iudge of their loue we must declare the same by outward workes For none but God knoweth the hearts and willes of men Neuerthelesse he wil haue vs to manifest by workes our loue towardes him and our neighbours as hee hath shewed vs his loue by giuing himselfe with all his benefites vnto vs. Therefore wee must yeelde testimony of our loue by obeying his worde and keeping his holy commaundements the fulfilling of which consisteth in true and perfect charitie But forasmuch as the loue of men is so disordered nowadayes wee are to take 〈◊〉 heede and to looke diligently that wee deceiue not our selues by louing that which wee ought not to loue esteeming that to bee a good thing which is wicked and well done that which is ill done to the ende that our loue be not inordinate and bestowed vpon false and euil things and so prooue a vicious desire rather then true loue Therefore it shall be good if following our matter we consider what this affection of cupiditie or desire is properly and what are the kinds of it and how wee may separate it from Loue. Let vs then hear ken to ARAM discoursing of this matter Of Desire and Coueting and of the kindes of it of the infinitenesse of mens desires and what Good is able to satisfie and content it of the difference betweene Desire and Loue and of the vtmost limit and ende of Loue. Chap. 51. ARAM. As at the entry of a forrest some one path may seeme to be broade and beaten enough yet afterward when a trauailer is well entred into it he beginneth to loose it by little and little and being amazed the farther hee walketh on the more he wandreth out of his way euen so when as sensualitie inuiteth vs to the fruition of some obiect we thinke it an easie matter to attaine thereunto and hope to get some great good thereby but the further wee enter into and follow that path which our concupiscence doth shew vnto vs the worse we find the way to be and can see nothing before vs but a large field full of thornes and thistles which notwithstanding seeme for a time vnto sore eies to be faire floures of very goodly fruit But the tasting of them alwayes bringeth with it a long and late repentance in the ende Nowe as the body of the sunne when he first riseth may be easily looked vpon but after being mounted vp certain degrees in the Zodiake dazeleth the eies of them
haue giuen to any other besides himselfe and indeede all the creatures ioyned together are not able to diminish or to adde any thing thereunto whatsoeuer they doe but also because hee loueth vs hee is iealous of our saluation and desireth to reserue vs wholly to himselfe and to make vs partakers of his immortall blessednesse Therefore hee will not haue vs spoyle him of his glorie and forsake his seruice in regarde of that hurt and dammage which shoulde befall vs thereby For hee beareth that affection towardes vs which a good Father doeth towardes his children who loueth them not for any profite comming to him thereby but only for their owne good and because hee both will and ought to loue them This loue then which God beareth vnto vs causeth him to be iealous ouer vs when through impietie and wickednesse of life wee leaue him and ioyne our selues vnto his aduersary the deuill Whereupon hee doeth not onely become angry but is full of indignation also both against him and vs. For indignation is a griefe wrought in vs when wee see some good thing befall to an vnworthy person and him that is worthy depriued thereof This affection therefore proceedeth from the same roote from whence compassion springeth namely from the iudgement of that which is good and from the loue thereof But the diuersitie of both their obiects causeth them in some sort to be contrary affections forasmuch as indignation is bred in regarde of some good that hapneth to one that is vnworthy of it and compassion or pity ariseth of some euill that befalleth or is procured to him that hath not deserued it And of these two contrary affections mingled together a third affection is bred which in holy Scripture is called Zeale and Iealousie being taken in the good part Hereof it is that the loue and compassion which God hath of his children when he seeth them go about to bereaue themselues of that good which he wisheth them and the indignation that hee hath in regarde of the good which hapneth to the wicked in the accomplishment of their euill desires for to them euill is in steade of good causeth him to be mooued with iealousie and to bee auenged thereof For this cause the Prophet Ioel saieth Then will the Lorde be iealous ouer his land and spare his people And the Prophet Esay hauing declared to Ezechias the deliuerance of Ierusalem and the succour which GOD would send him against Senacherib saith That the zeale of the Lorde of Hostes will perfourme this In like manner when the true children and seruants of God beholde a confusion in steade of that order which the Lorde woulde haue obserued and which hee hath prescribed vnto his creatures they are greatly mooued in regarde of that zeale which they beare as well towardes GOD as towardes their neighbours For Zeale is nothing else but an indignation conceiued in respect of those things that are vnwoorthily done against him that is deare vnto vs and whome wee loue Therefore if wee loue GOD and his Statutes if wee loue the Common-wealth our Princes our Parents and all others whome wee ought to loue wee will bee iealous for them and can not beholde without indignation aniething done against them that ought not to bee This Indignation and Iealousie will induce vs to set our selues earnestly against all iniustice and to ouerthrowe it with all our might With this Iealousie Saint Paul was affected towardes the Corinthians when hee wrote thus vnto them I am iealous ouer you with godly iealousie for I haue prepared you for one husband to present you as a pure virgine vnto Christ. This kind of Zeale is very requisite in all the true seruants of God but chiefely in them that haue any publike charge whether it be in the Church or in the Common-wealth For except they bee endued with great Zeale towardes the glory of the Maiestie of GOD towardes iustice and all vertues they will neuer haue that care which they ought eyther of the honour and seruice of GOD or of publike benefite or to reprooue correct and punish vices or lastly to maintaine good Discipline vpright iustice and good conuersation in such sorte as becommeth them For this cause hath GOD giuen to the nature of man this affection of Zeale and Indignation for the communion that ought to bee in the societie of men to the ende there shoulde bee a right and indifferent distribution of all good things so that none of them shoulde light vpon the vnwoorthy that vse them ill but to such as deserue them and knowe howe to vse them aright Nowe when these affections are thus ruled they are very good and profitable but commonly they are abused vnto vice For Indignation is quickely bredde of Enuy which being vniust is also of a corrupt and badde iudgement so that an enuious bodie thinketh that whatsoeuer good thing an other hath befallen vnto him hee is vnwoorthy of it And so in like manner the Zeale that is without true knowledge bringeth foorth most pernicious effectes For it proceedeth from a loue which iudgeth not aright of the thing that mooueth it but esteemeth it to bee euill and woorthy of hatred whereas it is good and woorthy of loue Of this Zeale Saint Paul speaketh when hee sayeth of the Iewes I beare them recorde that they haue the zeale of God but not according to knowledge For being deceiued in their iudgement and calling themselues defenders and louers of the lawe of GOD they persecuted the Gospel which was the accomplishment of the Lawe and also them that beleeued in Iesus Christ insomuch that their very Zeale was through their ignoraunce turned into Crueltie and Tyranny which is a very dangerous zeale and ought most carefully to bee shunned of vs as that whereinto the best minded men of all doe commonly fall when they are blinded with ignoraunce as the Apostle Saint Paul propoundeth himselfe in this case for an example before hee was conuerted For hee freely confesseth that hee was a blasphemour a persecutour and an oppressour but hee did it ignorantly and through vnbeleefe There haue beene many such not onely amongest the Iewes but euen among the Heathen For albeit their Religion was altogether superstitious and idolatrous yet they alwayes maintained and defended it with very great zeale persecuting such as professed Christianitie among them and condemning them as the vilest and most detestable men vpon the earth But if the Lord be greatly offended when as wee beare hatred and enuy against any body wee cannot doubt but that this doeth likewise displease him when we commit these things being blinded with ignoraunce and that hee is carried with greater indignation against vs when wee maliciously cloake these vices with a false title of zeale of religion and of his glory thereby to reuenge our selues and to exercise our cruelties much more easily But let vs nowe proceede to consider of other affections of the
are themselues or what they haue receaued of God except they bee brought backe to that first dust and earth out of which they are taken euen to their first creation and generation Therefore the holy spirite doeth esteeme it a thing not vnworthy his diuine maiestie often to instruct and to admonish vs by his worde and that so plainely and familiarly as no man be hee neuer so skilfull or so ignorant but he may greatly profit in this schoole at leastwise be made altogether inexcusable if he learne not that which the spirit doeth there teach him For concerning them that are most ignorant he speaketh very plainly to be vnderstood of them propounding that vnto them whereof they cannot be ignorant although they woulde at leastwise which they cannot easily know And as for the skilfuller sort who by their knowledge are able to vnderstand more then others they are so much the more guiltie if they will not giue credite to the woorkes of God as they are propounded vnto vs in the holy scriptures For what idole of nature soeuer they frame to themselues yet must they alwayes come to this first beginning of man which is clean contrary to the reason of humane sense and vnderstanding and so giue glory vnto God otherwise the fruite of all their studie will bee nothing els but confusion and ignorance Now the more we consider of the daily generation of men the more like we shall find it in all admiration to their first originall and creation For who coulde euer I say not beleeue but onely thinke or imagine that out of pressed milk and cruds as it were such as the beginning of man seemeth to bee there could proceede any liuing creature at all especially such an image of God as man is And yet we see this daily come to passe Now from whence commeth this milke Wee cannot for shame speake it without blushing So that if the worke and prouidence of God bee woonderfull in the conception and fashioning of man and in the life and preseruation he affoordeth him in his Mothers belly as wee haue shewed heeretofore surely it is no lesse admirable in his natiuitie and birth as we may now vnderstand Wee haue already heard howe by the faculties and powers of the soule and generatiue vertue thereof the seede is retained and preserued and how the child is formed thereof in the wombe Now all this while it is nourished by blood which is drawne vnto it by the veins of the nauill ordained to that end and therfore also the issue of this blood commonly ceasseth in women with childe as that which is then diuided into three partes For the childe draweth the purest thereof to it selfe and is therewithal nourished Secondly the wombe by veins leading directly to the breasts sendeth that part which is lesse pure wherof the milk is prepared that feedeth the child after it is borne The third part which is the worst staieth still in the wombe and so soone as the child is borne it issueth forth also This foode which the childe receiueth thus in the wombe caused Galen to allege an ancient sentence out of Athenaeus saying That the childe receiueth more from the mother then from the father euen as the plants draw more from the earth then they doe from the husbandman For this menstrual blood first encreaseth the seede and after serueth towardes the growth of the members by ministring food vnto them And for this cause this Authour teacheth that naturally the loue of the children is very great towardes their Mothers and so of the Mothers towardes their children as also in respect of the exceeding great mixture of their substaunce But when the childe is nowe encreased and growne so great and strong that he is well able to moue himselfe and to receiue his foode at the mouth as he is waxen greater so he must haue more store of nourishment then he is able to draw in at the nauil Likewise forasmuch as naturall heate is more augmented he had neede of the more aire and to receiue it in by respiration and breathing so farre foorth as is necessary for his refreshing Whereupon the childe stirreth and moueth with greater strength and violence so that it breaketh the skinnes bands wherein it was wrapped and some veines also and so maketh an issue and way for it self as that which cannot any longer be kept in the wombe Now when the child feeleth that aire entring in which it desireth and seeketh for the reason before alleadged it mooueth it selfe towardes the mouth of the wombe which is the most naturall and easie way of birth by reason that it is borne with the head forwarde Nowe so soone as it is come into the light it cryeth as if it did prognosticate and foretell of the miseries of that life into which it is entered The Philosophers and Phisitions referre the cause of this weeping to that motion which driueth it to the birth as also to those handlings and touchings wherewith it is receiued which cannot bee without some sense of griefe conceiued by this litle tender bodie Which body so long as it is in the wombe is bowed round as it were in a lumpe so that the heeles of it ioyne to the buttockes and the handes lay fast holde of the knees towards which it doeth bow downe the head so lowe that the eyes are ioyned to the thumbes as if they were fastened to them and the nose is thrust down betweene the knees Now when it hath attained to the ninth moneth so that it may no longer tarie there for the reasons before mentioned it turneth it selfe in the womb first with the head downeward and stretching out the legges and other members vpward Then when the houre of child-birth approcheth the babe by kicking and turning it selfe more violently maketh many ruptures by litle and litle so that the skinnes wherein both the Vrine and the sweate are contained bursting asunder whole streames gush out which shew that the birth is hard at hand For presently vpon the renting and breach of the After-burthen through the violence of the childe because there is nothing els that holdeth it vp the babe falleth downe euen as an apple or a peare falleth from the tree when it is ripe And as the childe doeth his best to come foorth at that time which God hath prescribed vnto it so the wombe and the mother of the child doe their partes as much as lieth in them to performe by the prouidence of God who hath prouided accordingly For during the space of those nine monethes wherein the childe is contained in the wombe it is shut vp and embraceth the burthen as close as it may And when the time of birth commeth the wombe doeth not onely open it selfe by litle and litle but all the top of it doeth gather it selfe as close together as it can and so thrust the babe towards the mouth of it wherunto also the neighbour parts lend
and immortall qualities And so doeth the Apostle expound it saying in the same place The bodie is sowen in corruption and riseth in incorruption it is sowen in dishonour it riseth in glorie it is sowen in weakenesse and is raised in power It is sowen a naturall bodie and is raised a spirituall bodie there is a naturall bodie and there is a spirituall bodie As it is also written The first man Adam was made a liuing soule and the last Adam was made a quickening spirite Whereupon wee haue to note that Saint Paul speaketh still of the selfe same bodie which remaineth alwayes one in substance But forasmuch as it altereth in qualities and kinde of life therefore as hee calleth it spirituall in regarde of the Spirite of Christ and of his spirituall and heauenly vertues by which hee changeth the first qualities of it as the Apostle teacheth vs by such as are opposed against them so it is also called an animall or naturall body of the soule which giueth vnto it onely that naturall life that it hath in this worlde and not that spirituall and immortall life which it shall haue after this For the soule which nowe can giue none but this mortall life by reason of sinne shall then haue another vertue when sinne shall bee wholly abolished to giue vnto the body an immortall and blessed life by meanes of that spirituall and diuine vertue of Iesus Christ whereby it shall bee quickened that it may quicken the body with the same life But because this worde Animal deriued from Anima that signifieth the soule is not very common in our English tongue wee finde in the vsuall translation of these places of Saint Paul alleadged by vs these wordes naturall and sensuall insteade of animal which the Greeke worde properly signifieth Therefore in expounding the sence of these kindes of speech vsed by the Apostle wee must vnderstand that hee doeth not call animal or sensuall and naturall the body of man onely or man by reason of his body onely but the whole man compounded of body and soule For hee is altogether animal that is naturall and sensuall both in body and soule without Christ Iesus but being in him so long as hee liueth in this worlde hee is both animal that is to say naturall and sensuall and also spirituall First hee is animal both because hee is not yet perfectly regenerated as also because hee is not yet immortall and glorified as hee shall bee after his resurrection On the other side hee beginneth euen nowe to bee spirituall because hee hath a beginning of regeneration wrought in him which being once made perfect hee shall bee regenerated much more absolutely and made wholly conformable to Iesus Christ both for immortallitie and eternall happinesse For then hee shall be no more animal naturall sensuall and spirituall altogether but onely spirituall according as I haue already declared Wherefore let vs knowe that euery one shall retaine still the selfe same body and soule which hee hath in this life but by reason of that change of euill qualities which being in both shall bee made in the other life Saint Paul calleth it spirituall and not for any conuersion that shall bee of the bodie into the spirite For as a man is called animal in regarde of the soule that is giuen him because the soule is the chiefest thing in him so hee is called spirituall in respect of the other life and of the excellencie that shall be added to the soule and by the soule to the body through the heauenly and spirituall vertue and power of Iesus Christ Nowe then seeing the soule is taken in the holie Scriptures for the naturall life which is not without affections wee may see it sometimes also put for them Therefore when the worde of God woulde expresse a great affection of loue it sayeth of the sonne of Sichem that his soule claue vnto Dinah and after it is added that hee loued her and spake to the heart of the maide that is to say kindely and as her heart coulde wish In like manner it is written of Iacob that his soule was bound to the soule of Beniamin his sonne to signifie that hee loued him tenderly as his owne soule and life And of Ionathan it is saide that his soule was knit with the soule of Dauid which phrase is afterward expounded by the Scripture where it is saide that Ionathan loued Dauid as his owne soule Wee are also commaunded to loue GOD with all our soule as also with all our heart and minde Therefore Iesus Christ sayeth that whosoeuer seeketh and saueth his soule shall lose it but hee that hateth and loseth it for his sake shall finde it and saue it vnto eternall life In which wordes the soule is not onely taken for the life but also for all the commodities thereof and for the desires of the flesh such as are glorie honours riches pleasures delights ease and all kinde of prosperitie for the obtaining of which things many turne aside from the way of saluation and take the path that leadeth to destruction Also we reade many places in the Scriptures in which the soule is taken not only for the whole person liuing but also for the person dead yea for the dead body and sometimes for the spirite separated from the body But wee must well consider in what sence there is mention made of the death of the soule Balaam wisheth that his soule might die the death of the iust but hee speaketh after the manner of the Hebrews who vse many times to say My soule and thy soule for my selfe and thy selfe or for my person and thy person according to that before mentioned that the name of soule and of flesh are often taken for the whole man and for that which wee call Person For this cause whereas Moses sayde that GOD sware by himselfe Ieremie and Amos say that hee sware by his soule in the same sence and signification Likewise the name of Soule is not onely taken for a liuing person but also for him that is dead as when it is written in the Law Let none of you be defiled by the dead among his people it is in the Hebrew ouer the soule of his people that is ouer the dead body of any of the people by touching it after it is dead And when Iob saieth that the soule of a man draweth to the graue and his life to the buryers and that God deliuereth his soule from going into the pit he taketh not the name of soule for that spirituall essence that giueth life vnto man but for the life it selfe or for the man and body it selfe which is laide in the graue after death So that his meaning is no other then to say that God deliuereth man from death whereby otherwise he should be brought into the pit And when Dauid saith Lord thou hast brought vp my soule out of
and to despite him when they feele themselues pressed and vrged by his word and by his iudgements Now then God hauing created Angels and men that they shoulde know him and follow his will gaue them a nature endued with vnderstanding and hath set within them rules of iudgement and of certaine knowledge which are vnto them as lawes in nature and hath also placed in them the will with the affections as ministers and practisers of those rules and lawes This selfe-fame diuine prouidence hath appointed also that the affection of ioy should be naturally in men which commeth vnto them by reason of some good which they receiue or looke for when they obey his lawes that commaundeth them to doe iust things as contrariwise he hath put in them the affection of sorow and heauinesse to take vengeance of their rebellion against his lawes and of the transgression of them For as God hath decreed that the nature of man should leade a ioyfull life and should by this meanes of ioy be preserued in the knowledge of God his creator and in his obedience and so rest in him so also he hath appointed flames of wrath and griefe to destroy this nature when it doeth not conforme it selfe vnto the rule of his heauenly wisedome and will Therefore wee may well say that we cary about with vs as it were our paradise and our Hell and haue alreadie in this worlde true beginnings of them both For so long as we conforme our selues to God and follow his wisedome and will so that we submit our will to his and desire not to bee wise but in him and by him nor iudge any thing good or euil but according to his iudgement neither will any thing but that which hee willeth and take no pleasure but in obeying and pleasing him wee cannot bee thus affected towards him but we shall receiue an vnspeakeable ioy by that mutuall participation of loue which is betweene him and vs and by that taste which wee receiue thereby of his goodnesse bountie grace and fauour towardes vs which is the toppe of all happinesse For as the nature of men was created of God to the ende it might be conformable vnto him so also it was ordained by him that it shoulde liue not to be extinguished and vndone through griefe which is an euill that corrupteth and consumeth as well as diseases Therefore if it were conformable to God so that mens hearts agreed vnto reason and right iudgement they shoulde alwayes reioyce in well doing both before and after the 〈…〉 and so wee 〈…〉 as it were in Paradise And although God be euery where in regard of his nature and diuine essence which is infinite neuerthelesse wee meane according to the stile of the holy scriptures that hee is properly and specially there where hee sheweth himselfe good gracious and fauourable For this is more proper to his nature in regard of vs and that which maketh him more louing and amiable to vs and which is most necessarie for vs and in regard whereof he calleth himselfe properly our God and our father But as he kindleth the sparkles of loue in their hearts that are vpright and sincere that loue honour him which worketh in them so great ioy and consolation that all other ioy and pleasure are nothing vnto them in respect of that so contrariwise if wee turne aside and separate our selues from him opposing our selues against his wisedome and will as rebellious subiects to their Prince violating all his lawes and statutes he kindleth in vs fire-brands of his wrath and furie which woorke in vs extreame griefes so that wee cannot beare them but are consumed by them For in this corruption and peruersenesse of nature our heart burneth with the flames of this infernall fire with which it is kindeled and which striue against reason and right iudgement euen before it hath committed the fault neither doeth it feare afterwards to commit the same howe great and enormious soeuer it bee But forasmuch as it belongeth to the iustice of God to destroy that nature which is disobediēt vnto him he hath established this order namely that sorow griefe as it were the hangman should punish and destroy them that are guiltie as criminall persons are punished by the appoyntment of iustice Wherefore although wicked men are oftentimes blockish and lulled asleepe and as it were voyde of all sense and feeling so that they feele not this griefe to the quicke neuertheles in the ende it is throughly felt of them so that it vtterly destroyeth them For it is like to a fire which hauing beene couered or smoothered afterwardes kindeleth againe and gathereth strength when it is vncouered and receiueth aire if it haue matter whereupon it may woorke For besides that naturall griefe which hath this office God addeth thereunto horrible feare and terrour whereby hee ouerwhelmeth the wicked as if hee thundered vpon them so that euen heere they feele their Hell and the fire of Gods wrath taking holde of them yea they carie about them their infern all furies which are vnto them insteede of Hangmen Thus wee may learne howe wee carie about with vs the matter of two fires the one celestiall and diuine the other infernall and diuelish Wherefore let vs consider well with our selues which of them we had rather haue kindeled in vs and which we ought to desire most eyther that which giueth vs both light and heate and preserueth vs in the hope of true life or else that which burneth and consumeth vs and doth wholly depriue vs of that life Now surely they are very wretched who desire not that which is most agreeable to their own nature vtterly detest and abhorre the other For as we delight in the fire because it giueth vs light and warmeth vs so we feare greatly to be burned and consumed by it Now both these sorts of fire we finde in God For he is a fire to giue light and warmth to them that approch draw neere vnto him and desire to walk in his light but contrariwise he is a consuming fire ioyned with smoke and obscurity to them who by rebellion disobediēce rush against him For this cause the fire of hell of Gods wrath which is prepared for the deuill and for all the reprobate is called eternal fire in the holy scriptures that is neuer put out the pains and torments of the damned are likewise called darknes without where shal be weeping and gnashing of teeth And to the end we might know the nature of this fire the better God hath put sparkles thereof within vs. Wherefore we are only to consider what matter we bring to kindle and encrease either the one or the other either for the preseruation of our nature and life appointed vnto vs by God or els for the ouerthrow and destruction thereof And by the sense and feeling which wee may haue here of that ioy gladnes and contentation which the