Physicke teacheth us that the blood alwaies followeth the body therefore they have taken away the cup from the people in the Sacrament because say they if they get his flesh they get his blood per concomitantiam Fiftly the Metaphysickes teach us that every positive thing is good therefore they define originall sinne to be a meere privation Sixthly the Platonickes were mightily deluded by the apparition of spirits hence they have borrowed their apparition of spirits Seventhly from the Poets fables they have taken their Purgatory Last from the incantations of the Gentiles they have borrowed their exorcismes Thus wee see that they have not taken their platforme from above in the mount with Moses but from below from humane reason and Philosophie and here they ought to have remembred that of the Apostle Take heede that no man spoile you with Philosophie Curteous Reader if there bee any thing here that may serve for the good of the Church and your edification give the glory to God and reape you the fruits if there bee any thing that seemeth not correspondent to reason or the word of God reprove me for it and it shall be like a pretious balme unto my head So recommending you to the grace of God I rest Your ever loving brother in Iesus Christ IOHN WEEMSE A Table of the principall distinctions and chiefe points contained in this Booke A ABomination what it is pag. 166. Action two fold 109. Foure active principles 100 Adams knowledge how farre it reached 67. What he beleeved before the fall 90 what principles were concreate with him 91. a difference betwixt his knowledge and ours ibid. betwixt his knowledge and Salomons 93. what liberty he had before the fal 110. how the creatures were subject to him 233. 235. Agent corporall different from intellectuall 95 Analogie twofold 87 Angels cannot bee instruments in creation 3. our soules and the Angels differ â—9 how they know things 84. they doe not reason ibid. they have two instants 107. they differ foure waies from man ib. they have a twofold reward 167. Of their ministrie 254. 255 Anger what it is 223. how it differeth from hatred ibid. foure sorts of anger 224. a two fold anger 22. foure vertues moderate it 226. three degrees of anger 227. three sorts of unjust anger 228. remedies to cure anger 229. nothing opposite to it 231. Attributes how in God 88. B. Beasts their phantasie moves onely the sensitiue appetite 140 Beautie threefold 38 Being the first effect in creation 3. creatures have a being three waies 6 Body an excellent creature 13. how wee may conceiue the excellency of Adams body 12. mans body hath three estates 30. Adams body not mortall of it selfe 320. but naturally incorruptible ibid. mans body three waies considered 36 a glorified body hath foure properties 37. mans body was made perfect 40 Boldnesse what it is 223 Bond mutuall betwixt God and man 136. a threefold bond betwixt man and wife 268 C. Cause threefold 74. 128. nothing can intervene betweene the first cause and first effect 3. The second causes have a twofold proceeding 75. God is the physicall cause in our conversion 129. there is a twofold cause ibid Christ knowne two waies 80 he is considered two waies ibid a fourefold knowledg in him ibid. a difference betwixt these knowledges 81. what ignorance was in Christ 83. he is considered three waies 176 Comprehension twofold 89 Conceiving of God threefold 87. a twofold conceiving of a thing 88 three impediments hinder our conceiving ibid Condition twofold 105. difference betwixt a cause and a condition ibid. why God sets downe his threatnings conditionally 123 Children of God committing a sin are not quite cut off 137. 138. what they lose when they commit a sin ib. Concupiscence was not in man before the fall 148 Conjunction threefold 278 Creation was from the negation to the habite 4. nothing can be an insturment in creatioÌ„ 3. CreatioÌ„ is not a miracle 9. how the creatures were with God before creation 6. God is the only cause in creation 3. goodnesse is first manifested in creation 2. God is distinguished from the heathen gods by creation 7. man hath superiority over all creatures 231. 232. Gods wisedome manifested in creation 128. God hath a twofold intention 201. D. Delight what it is 196. delight diversly distinguished 198. 199. twofold order betwixt the delights and operations in beasts 200. Desire what it is 189. it is fourefold 260. desire love and delight differ 189. it is twofold 190. 191. 200. there is a threefold desire 190. In Christ there were 3. desires ibid. A thing is desired two waies 191. no contrariety in Christs desires 192. the desires of the regenerate are moderate 194. remedies to cure sinfull desires 196. Despaire contrary to hope 213. desperation is not a punishment 214. difference betweene hatred and despaire 215. remedies against despaire 216. 217. Determination threefold 125. Digamie twofold 27. it is unlawfull ibid. Divels cannot create 4. what the sinne of the devils was 184. he lost three things by his fall ibid Divinitie and morall philosophie differ 150. Dominion twofold 239. E. Eare 17. the excellency therof ibid. faith comes by the eare 18 End more excellent than the meanes 256. every thing is carried to the proper end 60 Evill twofold 41. 219. 221 Eyes 15. their excellency ib. the eye hath no colour in it ibid. it hath five tunicles 16. F. Faculty how it differeth from a habit 96. two principal faculties in the soule ibid. Feare hath many branches 144. what feare is 217. Sundry sorts of feare ibid. feare twofold 220. Formes different 56. two things required in a forme 55. the more excellent forme the stricter conjunction ibid. Freedome is radically in the will 105. G. Gifts twofold 86. God gives his gifts two waies 322. Glasse twofold 77 Glorification and transfiguration differ 39. how a man may behold Gods glory 87. the glorified have a twofold object 213 God communicates his goodnesse 1. God hath five royall prerogatives 5. God nature and art differ in operations 6. God made all things in measure number and weight 12. the knowledge of God is naturally inbred 67. the first principles of the knowledge of God and other sciences differ ibid. we are led to take up God three waies 72 73 74. we ascend by degrees to take up God 75. we ascend by degrees to see him 76. a twofold knowledge in God 121. God opens the heart 129. God is pleased with mans works two waies 158. 284. God is to bee loved only for himselfe 164. 165. nothing to be loved above him 167. notes to know the love of God 170. 171. God the first object of the minde 67. Goodnesse is either imperfect or perfect 1. goodnesse twofold 2. 284. 2 8. two conditions required to chiefe goodnesse 199. Grace taken divers waies 134. how grace concurres in mans conversion 117. grace considered three waies 133. difference in receiving grace 134. there is but one sort of grace ibid.
moralists hold that a man may attaine ad ultimum finem to true happinesse it selfe without any helpe of Gods grace onely through the remnants of the Image of God remaining still in them yet after the fall When all these passions are cured by the vertues the moralists make up a perfect Lady whom they paint forth to us after this sort they say her forerunners are obedience continencie and patience her attendants which attend her are many as security hope tranquillitie joy reverence clemency modesty and mercy they describe her selfe this way her head is wisedome her eyes prudencie her heart love her spirits charity her hand liberality her breast religion her thighes justice her health temperance and fortitude her strength But this Lady trimmed thus is but a farded Helena untill grace come in and sanctifie her Wee see this betwixt Diogenes Plato betwixt Aristippus and Diogenes how every one of them discovered that their vertues were but shewes of vertues When Diogenes saw Plato delight in neatnesse and cleannesse and to have his beds well dressed he went and trod upon his beds and he said calco Platonis Fastum I tread upon Plato's pride Plato replyed sed majori Fastu with a greater pride Againe when Plato saw Diogenes goe with an old cloake full of holes he said he saw his pride through the holes of his cloake When Diogenes was dressing rootes for his dinner Aristippus came in Diogenes said unto him if Aristippus mere content with such a dinner he needed not to fawne upon Kings flatter them Aristippus replied If Diogenes could use Kings he needed not to eate of such rootes thus we see how Diogenes taxed Aristippus pride and Aristippus againe Diogenes his counterfeit humilitie So wee see likewise their vertues to bee counterfeit vertues for they counted this an Heroicke vertue to kill themselves either for feare of shame as Luerecia did and Cleopatra or for vaine-glory as when M. Curtius leapt into the gulfe at Rome in the time of a great pestilence thinking there was no other remedy to take it away Quest What are we to thinke of these passions ruled by the morall vertues in the heathen whether were they sinne or not Answ God liketh the workes of men two wayes Complacētia Dei duplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First by a generall liking of them because they proceed from the reliques of intire nature yet left in man Rom. 2.14 for by nature they did the things of the Law 1 Cor. 11.14 doth not nature it selfe teach you Secondly he liketh them according to his good pleasure when he loved them as renewed in Christ The workes of the Heathen which proceeded from the remnant light of nature were not done by them as renued men neither did they proceed from the corruption of nature as when a man sinnes but from the sparkle of naturall light which he left in them So if wee respect the worke it selfe the good workes of the Gentiles are not sinnes and in this sense it is said 2 King 10.30 Iehu did that which was good in the sight of the Lord. So Gen. 20.26 thou didst this in the integritie of thy heart But if wee consider these vertues according to the Gospell then we must call them sinnes Opera gentilium sine fide pecca sunt because they proceeded not from faith For without faith it is impissible to please God Heb. 11. Secondly if we respect the end of their workes Opera gentilium respectu finis sunt peccata they are sinnes because they did them not for the glory of God but for their owne prayse Thirdly in respect of the subject of their good works because the persons were not renued who did them If the person be not renued his workes cannot be accepted before God Aurichalcum latten or copper is called a false mettall not because it is a false substance but because it is false gold So these workes of the heathen are false vertues because they proceed not from faith but they are not simply false CHAP. IIII. How the Stoickes cure the Passions THe Stoickes take another course to cure these passions for they would root them out of the nature of man as altogether sinfull A man having the gout one layeth a plaister to his feet which so benummed them that he can walke no more here the physicke is worse than the disease So the Stoicks when they feele perturbations in the passions they would pull them out here the remedy is worse than the disease As at the first in Athens the thirtie tyrants caused to bee put to death some wicked man but afterward they began to kill good citizens so the Stoickes at the first set themselves against the sinfull passions and at last against the good Citizens the best passions for they would roote out of man the chiefe helpes which God hath placed in the soule for the prosecuting of good and declyning of evill if there were not passions in the soule then there should be no vertues to moderate them for take away feare and hardnesse from fortitude then fortitude were no more a vertue The passions are ascribed both to Christ and God and therefore are not to be rooted out Christ himselfe tooke these passions upon him therefore they cannot bee sinne Luke 10.21 Hee was angrie Marke 3.5 He was sad Math. 26.38 and rejoyced Luke 10.21 They are sanctified by regeneration The Apostle Rom. 1.30 condemnes the want of naturall affection hee calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without naturall affection They are ascribed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they cannot be sin If the Stoicks should reade that there are Ilands and Countreys as Delos and Egypt which had never felt the violence of earthquakes and which had continued immoveable when all other parts of the world had beene shaken would they beleeve it Why should they then beleeve that there are men to be found voyd of all passions They grant us this power to tame Elephants Tygers and Lyons and yet not to destroy them why will they not allow us this power then to suppresse these passions when they rise against reason They must not then be rooted out but moderated we must not take away diversitie of tunes in Musicke but reduce them to good order and so make up a harmonie CHAP. V. How Christ cureth the Passions CHrist taking our nature and passions upon him Prop. it is hee that onely reduceth them to right order Christ rectifieth the passions foure manner of wayes Illust 1 First he subdueth the passions that they arise not inordinately Christus quatuor modis moderatur passiones 1. subjugando Esay 11.5 it is said Iustice shall be the girdle of his loynes to signifie that by justice all his sensuall affections are suppressed Duplex cingendi modus 1. sursum versus ad mammillas 2. deorsum versus ad lumbos renes Againe Revel 1.13 Christ is brought in with his girdle about his paps
to signifie that Iesus Christ subdued not onely his sensitive faculties but also the intellectuall in his will and understanding and it was for this that the High Priest under the law was forbidden to we are his girdle about his sweating places Ezek. 44.18 that is about his middle as the Chal. de Paraphrase interpreteth it not beneath but about his pappes to signifie the moderation of all his passions It is a true axiome quod operatur Christus pro nobis oper atur in nobis that which Christ doth for us he doth in us He subdueth his owne passions Reconciliando that He may subdue our passions Secondly Christ reconciles the passions which strive so one against another Iudg. 17.6 when there was no King in Israel every man might doe what hee pleased so these passions doe what they please contradicting one another till Christ come in to reconcile them Moses when he saw two Hebrewes striving together he sayd ye are brethren why doe ye strive Exod. 2.13 So when Christ seeth the passions striving one with another Hee saith Yee are brethren why doe yee strive Acts 7.24 Thirdly Rectificando Christ sets the passions upon their right objects whereas before they were set upon the wrong objects and he turnes these inordinate desires the right way A man takes a bleeding at the nose the way to stay the bloud is to divert the course of it and open a veine in the arme So the Lord draweth the passions from their wrong objects and turnes them to another Mary Magdalen was given to uncleane lust the Lord diverted this sinfull passion and she became penitent and thirsted after grace Luk. 8.2 So hee turned the passions of Saul when he was a bloudy murtherer to thirst for grace Act. 9. We know a womans appetite to be a false appetite when shee desireth to eate raw flesh or coales or such trash and that shee is mending againe when her appetite is set upon wholsome meates So when the passions are set upon wrong objects then a man is in the estate of sinne but when the passions are turned to the right objects then a man becomes the child of God Fourthly when Christ hath sent these passions upon the right object Immobiliter permanendo hee settles them that they cannot bee mooved for as the needle in the compasse trembleth still till it bee directly setled towards the North pole then it stands So the affections are never setled till they bee set upon the right object and there he tyes them that they start not away againe Psalme 86.9 David prayeth knit my heart to thee O Lord. The beasts when they were brought to be made a sacrifice were tyed with cords to the hornes of the Altar Psalm 118.27 that they might not start away againe So the Lord must tye the affections to the right objects that they start not away againe The passions are either in the concupiscible or irascible part of the Soule There be six passions in the concupiscible appetite Love hatred desire abomination pleasure sadnesse CHAP. VI. Of the Passions in particular in the concupiscible appetite Of Love LOve Amor est voluntarius quidam affectus quám coniunctissimè re quae bona judicatur fruendi is a passion or affection in the concupiscible appetite that it may enjoy the thing which is esteemed to be good as neere as it can Man before the fall Prop. loved God aboue all things and his neighbour as himselfe God is the first good cause and the last good end Illust he is the first true cause by giving knowledge to the understanding he is the last good end by rectifing the will therefore the understanding never contents it selfe untill it know God and the will never rests til it come to the last good end God is A to the understanding and Ω to the will He is mans chiefe good therefore he is to be preferred to all things both to our owneselves and to those things we count most of beside our selves wherefore Luk. 14. he faith He that loveth his life better than me is not worthy of me So Math. 10. He that loveth his father or mother better than me is not worthy of me so hee that preferres his owne love before God is not worthy of the love of God There are three sorts of love Illust 2 emanans or natural love imperatus or commanded love elicitus or love freely proceeding Triplex amor emanans imperdius elicitus Naturall love is that love whereby every thing hath an inclination naturally to the like as heavie things naturally goe downe to the center of the earth beasts are carried by sense and instinct to their objects the Pismire in Summer layeth up provision against the Winter Prov. 6.8 This naturall instinct the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So man is carried to his object by love because he must love something what better object could hee chuse to love than God Commanded love is that whereby reason sheweth us some good thing to be loved and then our will commandeth us to love the same If wee had no more but reason to shew it to us and the will to command us these wee enough to moove the affections to love God Love proceeding freely is that when the affections make choyce of God freely when as they consider his goodnesse that breeds admiration in them when they doe consider his beauty that breeds love in them and his sweetnesse doth satisfie their whole desires so that nothing is so worthy an obiect to bee beloved as God who hath all these properties in him God loved us first Ioh. 3.16 therefore we are bound to love him againe There are three sorts of love First Triplex 〈◊〉 quaerens vtile lascivus purâ—â— the love that seekes his owne profite onely as when a subject loves his Prince onely for his goods such was the love of Laban to Iacob here the Prince is not bound to love his subject againe neither was Iacob bound to love Laban for this sort of love Secondly the love that lookes to filthinesse and dishonestie such was the love which Putiphars wife carried to Ioseph Gen. 39.9 Ioseph was not bound to love Putiphars wife againe in this sort of love The third sort of love is most pure and holy love and in this love wee are bound to love backe againe God loved us before wee loved him hee loved us freely and for no by-respect therefore wee are bound to love him first and aboue all things The Part loves the being of the whole Illust 3 better than it selfe this is seene in the world the great man and in man the little world for the water in the great world ascends that there should not bee vacuum or a vastnesse in the universe for the elements touch one another as wee see when we poure water out of a narrow mouthed glasse the water contrary to the nature of it runneth up to the ayre that
there may not bee a voyde place it preferres the good of the whole to the owne proper center so in the little world man the hand casts it selfe up to preserve the head So God being all in all to us we should hazard all for him Man in innocencie loved God onely for himselfe Prop. Some things wee love for themselves onely Illust 1 some things we love not for themselves Amor propter se propter aliud but for another end A sicke man loves a bitter potion not for it selfe but for another end which is his health Some things we love both for themselves and for another end as a man loves sweet wine for it selfe because it is pleasant to his taste then he understands also that it is good for his health here he loves it not onely for it selfe but for his healths sake But Adam in innocencie loved God onely for himselfe Quest Whether are we to love God more for the moe benefits he bestowes upon us or not Answ 2.2 q. 24. art 3. Thomas answers thus God is to be beloved although hee should give nothing but correct us as a good child loveth his father although he correct him but when it is faid we are to love God for his benefits for Super Iob. serm 3. notes not the finall cause here but the motive therefore Augustine faith well Non dilige ad praemium sedipse Deus sit praemium tuum love not for the rewards sake but let God bee thy reward it is a good thing for a man to thinke upon Gods benefits that he may bee stirred up by them to love God and love him onely for himselfe and for his benefits Moses and Paul so loved God that they cared not to bee eternally cursed rather than his glory should be blemished Exod. 32.33 Rom. 9.3 Object But when God promised Gen. 15.1 2. to be Abrahams great reward Abraham said What wilt thou give me seeing I goe childlesse then the father of the faithfull might seeme to love God for his benefits and not for himselfe Answ The Text should not be read thus I am thy exceeding great reward but thy reward shall be exceeding great as if the Lord should say unto him thou wast not inriched by the spoile of the Kings but I shall give thee a greater reward Abraham replies what reward is this thou canst give me seeing I goe childlesse Abraham had sowen righteousnesse and therefore should reape a faithfull reward Prov. 11.18 though he were not inriched by the King of Sodome Gen. 14.22 So that Abraham loved God onely for himselfe in the first place and he seekes a reward succession of children in the second place and by this his Faith is strengthened for he adheres to the promise of God Gen. 13.15.16 The first Adam loved not the creatures for themselves A collation betwixt the innocent and old Adam neither loved he God for another end but for himselfe neither loved he God for himselfe and for another end but onely for himselfe therefore the Church Cant. 1.4 is commended quia amat in rectitudinibus because she loveth God directly for himselfe But now men love the creatures onely for themselves and herein they are Epicures Some againe love God for the creatures and these are mercenaries but these who love God for himselfe these are his true children and herein Augustines saying is to be approved who saith fruimur Deo utimur alijs we enjoy that which wee love for it selfe but we use that which wee use to another end But the naturall man would enjoy the creatures and use God to another end Man in innocency loved God Coll. 2 judicio particulari hic et nunc above all things that is Duplex amor 1. judicis particulari 2 judicio universali he knew Iehova to bee the true God and so loved him But since the fall he loveth him above all things judicio universali for his wil oftentimes followeth not his judgment thē he loved himselfe for God but now he loveth all things for himselfe this inordinate love of a mans selfe breeds contempt of God but the ordinate love inspired by God teacheth us first to love God and then our selues 1. Ioh. 4.7 Let us love one another because love is of God where he sheweth us that the love of our neigbours must proceed from God therfore the love of our selves must begin also at God It is true Iohn saith 1 Ioh. 4.20 If we love not our brother whom we see how can we love God whom we see not not that the love of the regenerate begins first at our neighbour but this is the most sensible note Duplex amor a posteriori et a priori to know whether we love God or not this love is a posteriori as the other is a priori Object But it may seeme that a man in corrupt nature may love God better than himselfe because some heathen haue given their lives for their country and some for their friends Answ This corrupt love was but for themselves and for their owne vaine glory and in this they love them selues better than any other thing We are bound saith Saint Augustine Coll. 3 to love somethings supra nos secondly to love some thing quod nos sumus Lib. 1 de doct Christ cap. 5. Gradus amoris sunt 1. amare supra nos 2 quod nos sumus 3. juxta nos 4. infra nos thirdly to love some things juxta nos fourthly to love some things infra nos Man in his first estate loved God above himselfe in the second roome his owne Soule in the third place his neighbours soule and last his owne Body He was first bound to love himselfe then his neighbour his own soule before his neighbours soule his owne body before his neighbours body for this is the rule under the Law Thou shalt love thy neighbour as thy selfe Math. 22.39 The rule must bee before the thing ruled It is not said Luk. 3.12 he that hath a coate let him giue it to him who wants a coate but he who hath two coates let him give one to him who wants a coate but under the Gospell the rule of our love must be as Christ loved us so we must love our neighbours Ioh. 13.4 But man since the fall hath inverted this order mightily he loves his owne body better than his neighbours soule than his owne soule yea better than God and oftentimes his hogges better than his owne soule yea than God himselfe as the Gergesites did Math. 8.34 Quest Alexander Hales moves the question whether the Angels proceed thus in their manner of love if God be he who is above them whom they are bound to love above themselves and in the second roome themselves juxta se other Angels what place must the soule of man come into in their consideration whether juxta or infra and what must be the estimation of the body of man in their love Hee
answers that the Angels of God doe love the soules of men now infrase but when we shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto the Angels of God Math. 22.33 then wee shall be loved of them in our soules juxta sed non infrase Duplex praemium angelorum primum secundum And as touching our bodies they are beloved of them infrase because the Angels saith he desire primum praemium secundum their first reward in God the second reward for the keeping of man they shall bee rewarded for their ministrie towards the bodyes and soules of men for keeping them when they shall give up their account and say behold here are we and the children whom thou hast given us Ioh. 17.12 Man before his fall loved God with all his heart Prop. He loved nothing supra Deum he loved nothing in equall ballance with God Illust he loved nothing contrary to God hee loved him with all his heart soule Nihil amandum supra juxta contra aut aequale Deo and strength and Christ addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the efficacie of the minde and the will Mat. 22.31 and the learned scribe Mark 12.31 addeth a fit word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his whole understanding By which diverfity of words God lets us see that man when he was created loved God unfainedly and that all the Fountaines or Springs within his soule praised him Psal 87.7 The first Adam loved God with all his heart A collation betwixt the innocent and old Adam but since the fall he loves God diviso corde Hos 10.2 and he loves something better than God contrary to God and equall with God The Church of Rome makes a double perfection perfectio viae perfectio patriae or perfectio finis perfectio ordinis they say there is not perfectio patriae found here but perfectione viae we may love God with all our heart this way say they But this is false for when we have done all things wee must call our selves unprofitable servants Luk. 17.10 Wee are to love God more than the creatures Duplex amor intensivus appretiativus yet it falleth out often that wee love the creatures intensivè more than God but the child of God loves not the creatures more appretiativè A man may more lament the death of his son than the want of spirituall grace and yet in his estimation and deliberation he will be more sorry for the want of Gods grace than for the want of his sonne The first Adam loved God with all his heart A collation betwixt the innocent and renewed Adam both in quantity and quality but the renewed Adam is measured by the soundnesse of the heart Peter being asked of the measure of his love Ioh. 21.15 Lovest thou me more than these he answered onely concerning the truth For being asked of the quantity he answered onely of the quality Lord thou knowest I love thee it is the quality thou delight'st in and not the quantity Hence it is when the Scriptures speake of perfection it is to bee understood of sinceritie in one place they are said to be of a perfect heart and in another of an upright heart 1 Chron. 12.33.38 The love which the renewed man beares to God now is but a small measure of love A collation betwixt the renned and glorified Adam in respect of that which wee shall have to God in the life to come in the life to come our hope and faith shall cease 1 Cor. 13. Our faith and hope ceasing our love must be doubled for as when we shut one of our eyes the sight must be doubled in the other eye vis gemina fortior so when faith and hope shall be shut up our love shall be doubled Cum venerit quod perfectum est abolebitur quod imperfectum est 1 Cor 13. It is true Gratia perficit Naturam Grace perfits Nature and so doth Glory quoad essentiam as touching the essence sed evacuat quoad imperfectiones it takes away all imperfections Faith and Hope are but imperfections in the soule comparing them with the estate in the life to come they shall be abolished then and onely love shall remaine 1 Cor. 13.8 Man by naturall discourse since the Fal Prop. may take up that God is to be beloved above all things although he cannot love him above all things That which all men commend in the second roome is better than that which many commend in the first roome Illust When the battaile was fought at Thermopylae against Xerxes King of Persia if it had beene demanded of the Captaines severally who was the cheife cause of the victorie this Captaine would have said it was hee and this Captaine would have sayd it was hee then if yee had asked them all in the second place who fought next best to them all of them would haue answered Themistocles therfore he won the field So aske men severally in their first cogitations why man should love God some wil answer because he is good to them others because he bestowes honours upon them and so their love is resolved into worldly respects and not into God But shew them the instabilitie of riches the vanitie of Honour and such like then all of them in their second cogitations will be forced to graunt that God is to be beloved for himselfe The Notes to know the love of God since the Fall The markes to know whether we love God are First Love makes one soule to live as it were in two bodies Nam anima magis est ubi amat quam ubi animat The soule is more where it loves than where it animates This made the Apostle to say Gal. 2.20 I live not but Christ lives in me The second note is that those who love dearely rejoyce together and are grieved together Homer describing Agamemnons affliction when he was forced to sacrifice his daughter Iphygenia hee represents all his friends accompanying him unto the sacrifice with a mournfull countenance and at Rome when any man was called in question all his friends mourned with him Therefore it was that good Vriah would not take rest upon his bed when the Arke of the Lord was in the fields 2. Sam. 11.9 The third note is that these who love would wish to be changed and transformed one into another but because this transformation cannot be without their destruction they desire it as neere as they can But our conjunction with God in Christ is more neere without the destruction of our persons Ioh. 17.23 I in them and they in me and therefore we should love this conjunction and most earnestly wish for it The fourth note is that the man which loveth another not onely loves himselfe but also his image or picture Forma realis imaginaria and not onely his reall forme but also his imaginary they love them that are allyed or are in kin to them or like them in manners So hee
thou art perfect and thinkest that thou hast kept the whole Law if it be so yet one thing is resting to thee sell all thus wee see how Christ applies himselfe to his conceit here Object But it may be said that this young man spake not out of an ambitious conceit for the text saith that Christ loved him Answ The event sheweth that hee spake but out of the ambition of his heart and the words of Christ shew this also Mark 10.24 How hard a thing is it for a rich man to enter into the Kingdome of God and where it is said Christ loved him verse 21. The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth friendly to speake to him and to deale gently with him but Christ liked him not in the estate that hee was in for hee went away trusting still in his riches and loving them better than Christ Christ and his Disciples renounced not all kind of right of those things which they had Conseq therefore that observation of the glosse upon the tenth of Marke is false Some have money and love it some want money and love it but these are most perfect who neither have it nor love it and to this they apply that of the Apostle Gal. 6.14 I am crucified to the world and the world to me as though a man could not beecrucified to the world unlesse he renounce it all and goe a begging Thus the Church of Rome serveth God with will-worship which hee never required at their hand Esay 1.12 By their vowes of poverty chastity and obedience this they make one of their counsels of Evangelicke perfection So much of Gods Image in man both inwardly in his soule and outwardly in his dominion superiority over all inferiour creatures it rests to speake of three conse quents proper to this image 1. Wherefore Gods image was placed in man 2. This image being placed in man whether it was naturall unto him or supernaturall 3. The benefit he reapeth by this Image which was his society with the Angels CHAP. XVI Of the end wherefore God placed this image in Man GOd placed this image in man Prop. to keepe a perpetuall society betwixt man and him Illust 1 Similitude and likenesse are a great cause of love Adam loved Evah when hee saw her first because shee was like unto him As a man when hee lookes into a glasse hee loveth his image because it is like to him but dissimilitude breeds hatred A man loves not a serpent or a Toade because they are most unlike him David marvailes that God should looke upon man Psal 8. but in the end he brings in his similitude in Christ or else he would hate us Secondly God placed this image in man as a marke of his possession therefore the Fathers called him nummum Dei for even as Princes set their image upon their coyne so did the Lord set his image upon man therefore miserable are these who adulterate this coyne and blot out this Image of God he deserveth now to be arrained as a traitour before God Man in innocency was like unto God A collation betwixt the innocent and old Adam but now he is become like unto the beasts of the field Psal 49. now God may justly exprobrate unto him Behold man is become like one of us There was a great change in Naomi when shee came to Bethlehem shee was not then Naomi beautifull but Mara bitternesse there is a greater change now in man when he is falne from his first estate and lost this holy image Man was made to the jmage of God Conseq therefore no man should lift his hand against him Gen. 9. no Prince will suffer his image to be defaced much lesse will God There arose a sedition at Antioch for that Theodosius the Emperour exacted a new kind of tribute upon the people Theodoret. lib. 5. cap 21. in that commotion the people brake downe the Image of the Empresse Placilla who was lately dead The Emperor in a great rage sent his forces against the City to sacke it When the Herald came and told this to the Citizens one Macedonius a Monke indued with heavenly wisedom sent unto the Herald an answere after this manner Tell the Emperour these words that he is not onely an Emperor but also a man therefore let him not onely looke upon his Empire but also upon himselfe for he being a man commands also these who are men let him not then use men so barbarously who are made to the image of God He is angry that justly that the brazen image of his wife was thus contumeliously used shall not the King of heaven be angry to see his glorious image in man contumeliously handled Oh what a difference is there betwixt the reasonable soule and the brazen image We for this image are able to set up an hundred but he is not able to set up a haire of these men againe if he kill them These words being told the Emperor hee suppressed his anger and drew backe his forces if men would take this course and ponder it deepely in their heart they would not be so ready to breake downe this image of God by their bloody cruelty CHAP. XVII Whether the Image of God in Adam was naturall or supernaturall THe second consequent of the image of God being placed in man is concerning the nature of it There are two things which principally wee and the Church of Rome controvert about touching the image of God The first is conditio naturae Duplex conditio imaginis Dei naturae Iustitiae the condition of nature the second is condtio justitiae concernig mans righteousnesse The Church of Rome holds that there was concupiscence in in the nature of man being created in his pure naturalls but it was not a sinne say they or a punishment of sin as it is now but a defect following the condition of nature Bellarm. lib. 7. cap 28. and they say that it was not from God but besides his intention And they goe about to cleare the matter by this comparison when a Smith makes a sword of yron he is not the cause of the rust in the yron but rust followeth as a consequent in the yron but if this rebellion flow from the condition of nature how can God be free from the cause of sin who is the author of nature Their comparison then taken from the Smith and the iron is altogether impertinent Triplex dissimilitudo compparation is first the smith made not the yron as God made man therefore he cannot bee sayd to be the cause of the rust of yron as God making man concupiscence necessarily followes him according to their position Secondly the rust doth not necessarily follow the yron neither is the yron the cause of it but some externall things they make concupiscence necessary to follow the body Thirdly the Smith if he could he would make such a sword that should take no rust but God according to
Tongue God will not have a heart and a heart in a man Psal 12. so hee will not have a Tongue and a Tongue in him Pro. 8.13 that is a double Tongue Before the fall A collation betwixt the innocent and old Adam the Tongue of man was like the pen of a swift writer Psal 45.1 and uttered those things which his heart indited but since the fall it is a world of iniquity and defileth the whole bodie and setteth on fire the course of nature and is set on fire of hell Iam. 3.6 now it is an unruly evill and filled with deadly poyson Iam. 3.8 Coll. 2 Before the fall he spake but with one Tongue but since the fall he is bilinguis hee speakes with a double tongue Prov. 8.13 and sometimes trilinguis Eccles 33. Lingua tertia commovit multos a third tongue hath troubled many The Chalde paraphrase calleth a backbiter a man with a three fold Tongue or a Tongue which hath three stings The Iewes give an example of it in Doeg who killed three at once with his evill report Saul to whom hee made the evill report the Priests of whom he made the evill report and Himselfe who made the evill report The Heathen in the dedication of the severall parts of mans body gave the eares to Minerva the tongue to Mercurie the armes to Neptune and the eye to Cupid c. Of the Womans Dugges God hath placed the Womans Dugge in her brest Duplex est causa physica moralis and not in her belly as in beasts and that for two causes the first is a Physicall cause the second is a Morall cause The Physicall cause God hath placed them so neere the liver that the milke might be the better concocted and the more wholsome for the child The Morall cause that the woman might impart her affection and love more to her child by giving it sucke with her Dugge which is so neere the heart The giving of Sucke was one of the greatest bonds of obligation of old betwixt the mother and the children when they intreated any thing of their children they would say By these Dugges which gave thee sucke I request thee doe this Virgil. Of the Hand By the Hand we promise and threaten it is the right hand of fellowship Gal. 2.9 We reckon by it Wisedome commeth with length of dayes upon her right hand Prov. 3.16 The ancients reckoned upon their left hand untill they came to an hundred yeeres and then they began to reckon upon their right hand So the meaning of Salomon is that wisedome should make them to live a long age even to a hundred yeeres As wee reckon with the hand so wee worship with the hand Iob protests that hee blessed not his hand when hee saw the new Moone Iob 31.27 The Idolaters they used to kisse their Idols Ose 13.2 But because they could not reach to the Moone to kisse her they kissed their hand in homage before the Moone and Iob purged himselfe of this kinde of Idolatry And the speciall providence of God is to bee marked in the hand of man that hee hath made him to take his meate with his hand and hath not left him to gather his meate with his lipps as the beasts doe for if man did so his lippes should become so thick that he should not speake distinctly wee see by experience that those who have thicke lippes speake not distinctly Of the internall members of Mans Bodie Of the Heart All the passions are seated in the heart we see in Feare such as are transported therewith call backe the blood to the heart as to the place where feare exerciseth her tyrannie therewith to defend themselves and therefore it is that those creatures that have the greatest and largest hearts are most fearefull because the heat is more largely dispersed within their Heart and consequently they are lesse able to resist the assaults of feare Object But it might seeme that our anger is seated in the Gall love in the Liver and melancholy in the Splene and so the rest therefore the affections have not their seat in the Heart Answ These foure humors seated in the Gall Liver and Splene are not the seate of the passions but they are the occasion whereby the passions are stirred up as the abundance of blood in the Liver stirreth up the passion of our love which is seated in the heart The heart is the first mover of all the actions of man for as the first mover carryeth all the spheres of the Heaven with it so doth the heart of man carry all the members of the body with it In naturall generation the heart is first framed and in spirituall regeneration it is first reformed The heart liveth first and dyeth last So in the spirituall life the life of Grace begins in the heart first and is last left there hence it is that Michael the Archangell and the Devill Iud. 9. strove no faster about the body of Moses than they doe about the heart of man therefore the Lord saith Sonne give me thy heart Prov. 23. The Iewes compared the heart of Man for the excellency of it to three things First to the holiest of all where the Lord gave his answers So the Lord gives his answers First out of the heart Secondly they compare it to Salomons throne as the stateliest place where the King sits So the Lord dwels in the heart of man as in the throne Thirdly to Moses Tables in which he wrote his Law Prov. 3.3 Write Wisedome upon the Tables of the heart God dwelt in the heart of Man before the fall A collation betwixt the innocent and old Adam but since the fall there is a great change in the heart for out of the heart proceed Murther Adultery evill speakings and such Math. 15. It was a great curse which the Prophet denounced against the house of Ahab 2. King 10.27 That it should bee turned into a Iakes but a farre greater change now unto the heart of a man being now a receptacle of all uncleannesse The heart of man before the fall was a wise heart Coll. 2 and placed in his right side Eccles 10.2 But the heart of a foole is now in the left side Eccles 10.2 The Anatomists marke when the heart inclineth more to the right side the spirits of these men are more lively and are more apt for contemplation the right hand is the stronger hand because more heate proceeds from the heart to the right hand then to the left But when the heate equally disperseth it selfe to both the hands then a man is Ambidexter hee hath the use of both the hands equally alike By the right hand wee doe things more easily because motion proceeds first from the heart to it The meaning then of Salomon is that the heart of the wise man is a strong heart a couragious heart apt to doe good and a most honorable part wherein the Lord hath set his residence but the heart
our owne private cause and Gods cause Thirdly we must distinguish betwixt the persons of evill men and the actions of evill men Wee are to love our enemies although they have wronged us and should love their persons we are to pray against their sinnes but not their persons 2. Sam. 15.31 Act. 42.9 Wee are bound to wish to our private enemies things temporary unlesse these things be hurtfull to them but if they be enemies to the Church we are not to supply their wants unlesse we hope by these means to draw them to the Church But if the persons sinne unto death 1 Ioh. 5.19 then we are to pray not onely against their actions but also against their persons and because few have the spirit to discerne these wee should apply these imprecations used in the Psalmes against the enemies of the Church in generall Quest Whether is the love of God and of our neighbour one sort of love or not Answ Objectum amoris vel est formale vel materiale It is one sort of love the formall object of our love in this life is God because all things are reduced to God by love the materiall object of our love is our neighbour Vno habitu charitat is diligimus deum proximum licet actu distinguantur here they are not two sorts but one love and as there is but vnus spiritus varia dona one Spirit and diversity of gifts 1 Cor. 12. so there are due praecepta unus amor two praecepts and one love The remedies to cure sinfull love since the fall That wee may cure our sinfull love and set it upon the right object First wee must turne our senses that they be not incentivum et somentum amoris perversi that is that our senses bee not the provokers and nourishment of perverse love It is memorable which Augustine markes that the two first corrupt loves began at the eye First the love of Eva beholding the forbidden fruit which brought destruction to the soules of men Secondly when the Sonnes of God saw the daughters of man to be faire they went in to them Gen. 6.1 this fin brought on the deluge it had beene a profitable lesson then for them If they had made a covenant with their eyes Iob 31.1 Secondly it is a profitable helpe to draw our affections from things beloved to consider seriously what arguments we may draw from the things which we love that wee may alienate our minds from them and wee shall find more hurt by the things we set our love upon than wee can find pleasure in them If David when he look't upon Bethsabe with an adulterous eye had remembred what fearefull consequence would have followed as the torment of conscience the defiling of his daughter Tamar and of his concubines and that the sword should never depart from his house 2 Sam. 11.12 and a thousand such inconveniences hee would have said this will be a deare bought sinne Thirdly consider the hurts which this perverse love breeds He who loves sin hates his owne soule Psal 10.5 Fourthly let thy minde be busied upon lawfull objects and idlenesse would bee eschued it was idlenesse which brought the Sodomites to their sin Qui otio vacant in rem negotiosissimam incidunt these who are given to idlenesse fall into many trouble some businesses CHAP. VII Of Hatred HAtred is a turning of the concupiscible appetite from that which is evill or esteemed evill Odiumest quo volunt as resilit ab objecto disconvenienti vel ut disconvenienti A collation betwixt the innocent and old Adam Man in his first estate loved God with all his heart but since the fall he is become a hater of God Rom. 1.30 and of his neighbour 1 Ioh. 2.9 and of himselfe Psal 10.5 How can God who is absolutely good be hated Quest seeing there is no evill in him Answ God cannot be directly the object of our hatred bonum in universali cannot be hated God is both truth and goodnesse therefore he cannot be hated The understanding lookes to truth and the will to goodnesse God is both truth and goodnesse therefore hee cannot be hated in himselfe but in some particular respect as men hate him because he inflicteth the evill of punishment upon them or because hee commandeth them something which they thinke hard to doe as restraining them in their pleasure or profit So the wicked they hate not the word as the word but as it crosseth their lewd appetites and curbes their desires Gal. 4.6 Am I become your enemie because I tell you the truth The sheepe hates not the Wolfe as it is a living creature for then it should hate the Oxe also but the Sheepe hates the Wolfe as hurtfull to it and in this sense Men are said to be haters of God These who behold that infinite good cannot hate him but of necessity love him therefore the sin of the divels was the turning away of their sight from God and the reflection of their understanding upon themselves admiring their owne sublimity remembring their subordination to God this grieved them wherby they were drowned with the conceite of their owne pride whereupon their delection adoration and imitation of God and goodnesse were interrupted Diabolus tria amisit in lapsu delectationem in pulchritudine Dei a dorationem majestat is imitatiouem exemplar is bonitatis So long as they beheld the Majesty of God they had delectation in his beauty adoration of his majesty and imitation of his exemplary goodnesse Quest Whether is the hating of God or the ignorance of God the greater sinne it may seeme that the hating of God is the greater sinne Namcujus oppositum est melius Arist ethic 8. c. 6. ipsum est pejus for that whose opposite is best it must be worse it selfe but the love of God is better than the knowledge of God therefore the hating of God is a greater sinne than the ignorance of God Ans The hatred of God and the ignorance of God are considered two wayes either as hatred includes ignorance or as they are severally considered As hatred includes ignorance then hatred is a greater sinne than ignorance because he that hates God must be ignorant of him But if we consider them severally then ignorance is to be distinguished into ignorantia purae negationis and ignorantia pravae dispositionis and this latter ignorance proceeding from a perverse disposition of the Soule which will not know God as Pharaoh sayd Who is the Lord that I should know him and obey his voyce Exod. 5.2 must be a greater sin than hatred for such ignorance is the cause of hatred and in vices the cause must bee worfe then the effect but perverse ignorance is the cause of the hatred of God Therefore this sort of ignorance is a greater sinne than the hating of God We must not then understand the axiome according to the first fence here for there is no contrarietie betwixt hatred
and ignorance because the one includes the other But where they are severally confidered then the rule holds in these oppositions which are opposite in the same respect as one contrary to another one contradictory to another if white bee the most bright colour Duplex oppositio contrarietatis contradictionis then blacke must be the most darke colour here the axiome holds because there is a direct opposition in contrariety of the same kind So good is to be followed good is not to be followed this opposition holds in contradiction of the same thing But this rule will not hold betwixt a contrary and a contradictory joyned together secundùm gradus perfectionis as love is a greater vertue than knowledge therefore not to love is a greater vice than hatred this doth not follow for hatred is a greater vice than not to love Now when the hatred of God and the ignorance of God are compared together with their opposites love knowledge secundùm oppositionem et comparativè love and hatred are opposed contrarily but knowledge and ignorance are opposed privately and contradictory Now there is a greater opposition betwixt two contradictories Quae opponuntur privativè vel contradictoriè magis opponuntur quà m quae contrariè scire ignorare contradictoriè opponuntur amare odisse contrariè than betwixt two contraries therefore the ignorance of God must be a greater sinne then the hatred of God and here the Axiome holds The misery of the damned it is thought consists not so much in the want of the love of God as the want of the sight of God The Lord Iesus Christ his hatred was a perfect hatred of sinne A collation betwixt the second and renued Adam both in parts and degrees hee hated sinne to the full Duplex perfectio graduum partium both intensively and extensively as he loved God with all his heart strength and might so hee hated sinne intensively to the full with all his strength and might Duplexodium secundùm intensionem et extensionem and also extensively that is hee hated all sorts of sinne with a perfect hatred and cheifely those sinnes that were most opposite to the glory of God his father as was idolatrie But the regenerate hate sinne with the perfection of parts but not of degrees Psal 139.22 Doe I not hate them with a perfect hatred who hate thee that is onely a perfection on parts but not in degrees Againe they hate not sinne to the full intensivè for the good that they would doe that they doe not Rom. 7.15 neither doe they hate sinne to the full extensivè David hated Idolatry but yet not to the full when hee brought home the Arke of God from Iearimoth in the house of Abinadab and set it up in the house of Obed-Edom 2 Sam. 2.10 he tooke away the Philistines golden Myce and the Hemorrhoides 1 Sam. 6.4 but yet hee set the Arke upon a new cart which he made himselfe for the men of Bethshemesh had cut the Philistines cart 1 Sam. 6.14 which he ought not to have done for the Arke should have beene carried upon the Priests shoulders Numb 7.9 and not upon a cart heerin he followed the example of the Philistins so Iunius expounds it Some of the good Kings of Iudah tooke away the Idolles but yet the high places were not removed 2 King 12.4 the reason of this is because Idolatrie is a worke of the flesh Gal. 5.20 And we hate not the workes of the flesh perfectly A collation betwixt the renued and old Adam The hatred of the regenerate is a perfect hatred in parts against sinne although not in degrees But the hatred of the wicked is but a faint hatred against idolatry of this or that sort The hatred of the wicked is not a perfect hatred against idolatry Conseq therefore they labour to reconcile true falfe religion such were these in Corinth who were both partakers of the cuppe of the Lord and the cuppe of Divels 1 Cor. 10. and these who halted betwixt God and Baal 1 King 18.21 So these who would agree us and the Church of Rome making no difference in the fundamentall points of our religion but what communion can there bee bttwixt light and darkenesse 2 Cor. 6.14 There were some who studie to reconcile the Stoicks and Peripateticks but Cicero sayd they cannot bee reconciled quia nonagitur definibus sed de ipsa haere ditate we controvert not with the church of Rome about land-markes but for the inheritance it selfe A collation betwixt the second and old Adam In Christ there was a twofold hatred First the hatred of abhomination Duplex odium abomi nationis inimicitiae Secondly the hatred of enmitie the hatred of abhomination was when Christ distasted the evill done against his Father himselfe or his members hating this sinne as contrary to his goodnesse and as hurtfull to his members The hatred of enmitie is when Christ willeth the punishment of the person because of the evill he is defiled with hee will have a man to be punished as a wicked man but not as a man As by the first sort he hated the sinne so by the second hee hated the sinner But the unregenerate sometimes doe hate the person but not the sinne Iudah bad bring foorth his daughter in law Thamar and burne her Gen. 38 24. when he was as guilty of the sin himselfe in this he was not regenerate Some againe connive at the sinne for the person as Eli who bore with the sinnes of his children because he loved them so well 1 Sam. 2.23 Some againe hate the person for the good found in them as O di Michaiam I hate him 1 King 22.8 Some care not if both the sinne and the person perish together Gobrias willed Darius to kill him and his enemy together sed non probamus illud pereat amicus cum inimico we approve not that let a friend perish with a foe but we should save the one and kill the other Levit. 19.17 Thou shalt not hate thy brother in thy heart but reproue him We should hate his sinne but loue the person Hatred Differunt odium ira in vidia Anger and Envy differ first anger is particular as we are angry with Peter or Iohn for some offence they have done us but hatred is generall against the sinne it selfe Iraest circa indiv idua odium circa speciem Secondly anger may bee cured by processe of time but hatred is incureable for no time can cure it Thirdly anger hath bounds if one be angry at another and see any calamity befall him which exceedeth the limits of a common revenge he hath pitie upon his enemy but hatred is never satisfied Againe hatred differeth from envy for hatred ariseth upon the conceit of the wrong done to us or ours or generally to all mankind whereas envy hath for the obiect the felicities or prosperities of other men Secondly
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