these is obscure by reason of a Scholasticall terme but included in the former for any thing materiall and the two former agree with that I brought out of Valentia so that not to hold you longer in this I conclude that in a word to be the subject of a Science that is the subject of the Scientificall precepts therein conteined now I assume But mans happines so taken as I have explained it including all the meanes unto it and the parts of it is the subject of the precepts of divinity which are principally intended in it as might appeare by a particular enumeration now and shall better afterward for except the definition it selfe of Theology wherein it is a part of the praedicate it or some part or affection of it is the subject in all the rest there being many precepts of this Art because there be many particulars of this subject as I shewed the last time that Arts are multiplied because their subjects are multiplied and the unity of a Science likewise depends upon the unity of of the subject I conclude therefore that mans happinesse is the Subject of Divinity man is as it were the materiale and happines the formalis ratio subjecti And thus much of this first definition of Theology that it is a Doctrine of mans happines There may be diverse things objected both against this latter part which I have passed over more lightly and lesse distinctly then I purposed for some reasons and against the whole but I shall meet with them more conveniently in another place and that by and by and therefore will not meddle with them here the rather also because I have deteined you too long already in the entrance Only give me leave to illustrate this definition out of the Scripture for though the word of God aime not at the laying down of artificiall and notionall truths but beats almost altogether upon fundamentall in a method of divine wisedome and prudence yet even those must have the ground and substantialls from thence though Art may put a form and modification upon them therefore it will not be amisse to give some light to this definition out of it The places are infinite which I might alleage but I will confine my selfe to afew and that of two sorts The first point at it in generall as for instance John 6.68 Peter cals the doctrine of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for when our Saviour upon occasion of the going back of many of his disciples from him asked his Apostles will ye also go away this is Peters answer whether shall we go thou hast the words of eternall life Luc. 1.77 It is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in Zacharies song this is said to be the scope and imploiment of John the forerunner of Christ to prepare the wayes of the Lord to give knowledge of Salvation to his people in the forgivenes of their sins Acts 13.26 Paul termes the preaching of the Gospell by himself and the rest of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that evill spirit in the maid Act. 16.17 to the same effect in a Scripture metaphor cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of Salvation I will content my selfe with these that I have already mentioned though many more offer themselves and perhaps more pregnant The second sort of places seeme more fully to comprehend the definition of which it shall suffice to have produced but three 1. Tim. 6.3 the Apostle Paul expresseth it in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Doctrine of Religion or godlines or according to godlines which by some of our Divines is used in so many words to this purpose and therefore I need not stand to explain it only I observe that this defines it by the means to happines rather then the end happinesse it self as you may remember I said some Divines did the second place is more plaine and full Tit. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where you may have both expresly mentioned the third and last place is rather more accurate for 2. Tim. 3.15 the Scriptures and so the rule of Divinity conteined in them are thus circumscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should inlarge these with explication and accomodation of them to my present scope but they are perspicuous of themselves and I have been too tedious in this matter I will therefore observe this onely in all together that the Scripture instead of happines useth rather to name eternall life and Salvation the latter because it is directed all to man faln who must be raised from misery so that his happinesse is properly Salvation the former because the most noble member of our happines is eternall life and therefore by a familiar Synechdoche names that for all and insists in that and both in a dispensation of heavenly wisdome because they carry most majesty and divine authority with them and are most powerfull efficacious to work upon the heart of man And so I leave this first definition and passe to the second Sect. 2 Now the second as you may remember I said in the beginning is to bow the same truth a little to the common apprehension taking liberty to dispense with the strictnes and severity of Art by Prudence and that I think may be fitly conceived in these or the like words Divinity is a Doctrine revealed by God in his word which teaches man how to know and worship God so that he may live well here and happily hereafter I intend not to spend any time about those parcels in this definition wherein it agrees with the former and for circumstantiall differences I will passe them over likewise because I suppose there will not arise any difficulty which may not tolerably be satisfied out of that which hath been said already There be two additions onely of moment which must be expended First concerning the Scripture Second concerning the knowledge of God The first I shall cleare in the opening of these three propositions First that divine Revelation is not the formalis Ratio of the subject of Theology Second that mention of the Scripture is not to be inserted into the definition of divinity when we go about to lay downe the nature of it accurately Third that for some circumstances of prudence it may be convenient to do it the truth of which three I shall shew in a word For the first Valentia distinguishing of formalis ratio quae sub qua makes divine Revelation the formall respect of the subject of Theology acccording to the latter and the Thomists generally make ens divinum Revelabile and make good the unity of this Doctrine by that though it treat of many different things as God and the creatures c. Yet it is one because all are considered in one formall respect as they are revealed which is enough and he goes so far that in answer to an argument of Aureolus to the contrary that if that were true if God should reveale Mathematicks and
proficiunt as he speaks I know it will be objected against this course that I shall not be able to make any great progresse in it muchlesse finish it and therefore might more profitably propound some shorter project But I answer first though I should but make an entrance yet I should meet with many matters of great importance use as you shall perceive which have not been explained within the memory of the greatest part of this Auditory Second I hope to ride some way because I intend to point at onely all petty passages and to prosecute them alone which I shall judge fundamentall and necessary Third that which shall remaine I meane God willing to fill up at other opportunities One thing more I desire you to remember that as he sayd by way of Apology for himself of the harsh barbarous names of towns that are in the Catalogue of those things that will not be written in a florid stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek elegantly so may I say of some things in Divinity that you may not look for ornament in my discourse but emolument Verba nostra non lenocinia esse volumus sed media to speak with Salvian The foundations of houses are laid under ground and madnes it were you know to carve or paint them and so it were to deck and trim the fundamentall points of Divinity they would be so fine as we say of some effoeminate gallants that they would be the worse for it Sect. 2 And thus without any more premised in commendation of this manner of proceeding I begin with that which first offers it selfe in the consideration of any Art the Definition of Divinity which I will propound two wayes The first definition of Divinity according the rules of Art First according to the Method of Art which as a strait garment to the body keeps close to the nature of the thing expressing it exactly and cutting off all other things counting them but superfluities Second according to the Method of prudence which gives a little more scope which inclines and bows truths without injurious violence to the condition and satisfaction of the Auditors in regard of some circumstances The first I conceive thus Divinity is a Doctrine of mans Happinesse Or in equivalent termes of living well and happily wherein you have according to the law of definitions two portions First the generall conteining the community by which it agrees with other Arts and Sciences it is as they are a Doctrine Second the speciall conteining the Propriety by which it is divided and differenced from all other and constituted that which it is in its own peculiar essence which two if they be rightly taken the definition must needs be accurate and therfore that this may better appeare I will indeavor to open them both severally and distinctly Artic. 2 First of the generall that it is a Doctrine by a Doctrine I understand a comprehension orderly of certaine catholicall precepts that are homogeneall one to another and tend to one common scope as you know for I do but borrow these from the ordinary notions without much scanning because that sutes not with this exercise and argument in which a Divine must presuppose not proove those generall principles and the matter is not great whether you call it a Doctrine or a Discipline or a Science or Art or Prudence or Sapience all which words may be put upon in the same signification though in diverse respects as I might easily shew if I were not afrayd I should be prevented by the time in more material things but in this indifferency choice of words I rather call it a Doctrine then otherwise First Because it is in more common use among the best Divines then any other which is the best rule to follow in this case and sounds most gravely and fitly in my eare Second Because it prevents an ambiguity which lyes hid in the other for whereas an Art is properly those Catholicall precepts and truths which as I said it comprehends whether a man be habituated in the knowledge of them or not whether they be written in books and delivered or not as the Logitians you know teach you to distinguish those termes of Science Art and Prudence and the like signifying primarily habits of the understanding have misled many and all the School-men and made them misconceive the nature of them as though they were nothing else but intellectuall habits which indeed they are considered as attained by us but this respect is but accidentall to them and seperable and no wayes essentiall Third I might adde that as those Arts which they call Mathematicall have their name from learning because by reason of their difficulty they are not often attained without learning from others or because it was one of the first and common things which the Ancient were wont to learne so this name of Doctrine attributed to Divinity may intimate as some have observed the impossibility of attayning to this skill without a teacher How can I understand without a teacher sayd the Eunuch in the Acts to Philip and withall the excellency of the Doctor because all that come to it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God as the Scripture speaks we have one Doctor saith our Saviour Cathedram habet in coelo qui corda docet according to the Father and so there will be a great Emphasis in this word Doctrine And for these reasons though the matter be of small consequence and though in the originall of it it import but an extrinsecall and adventitious relation of teaching I rather prefer this and call it a Doctrine and this is the gneral part of the definition though not a Genus in exact language and rigor of speech because as I apprehend it the distribution of Art is not generis in species but adjuncti in subjecta all the distinction of them being taken from the Objects as all agree which in an Analogicall sense are said to make a specificall difference between habits and as in Method we call the precepts generall or speciall though the distribution be not of that kind but integri in membra as in Logick and the same may be said of others Artic. 2 But it may be said that this seemes not the full and immediate Genus for so we will call it because it expresses only that agreement which every Art hath with another whereas without doubt some have neerer affinity to some then to other for example Divinity to Ethicks then to Geometry and so are tyed together in neerer references In answer to this I say First the division of Arts is taken as I noted even now from the subjects by which the same thing in essence comes to be multiplyed and diversified so that the Generality of that word Doctrine seemes to be sufficiently restrained and limited by the mention of the proper object without any further curiosity Second It being not agreed what is the best and
Metaphysicks to one man they would be but one Science because there would be the same ratio formalis sub qua viz. divine Revelation he thinks it no absurdity to grant so much But I take it this cannot be for if Revelation were the formalis by which any thing were brought into the compasse of Divinity then First nothing should be handled there but quatenus Revelatum and so Divinity should have no proper subject of it own And second every thing quatenus Revelatum should be handled there upon which must needs follow this inconvenience that the truths of all Arts should belong to Divinity because many of them are revealed in the Scripture as for example naturall morall Politicall Historicall Architectonicall Mathematicall and almost of all kinds at least all of them may be revealed if God pleased as well as Theologicall are And second it would follow that Theology should not be distinguished from other Arts by any essentiall difference but only by this extrinsecall respect of being revealed which may as I said be a common affection of all truths 't is true indeed that de facto all truths necessary to Salvation are Revealed and de jure they had need to be revealed and if that opinion aimed at no more I think it should offend not against the verity of the thing so much as the propriety of the language but they seeme to say more and in that sense I reject it For the second that mention of the Scripture is not to be made in the definition of Divinity when we go about to lay down the nature of it accurately I shew it thus First because it is but an extrinsecall relation as hath been said and therefore as it were absurd to say of Logick that it is an Art of Reason delivered in Aristotles Organon or in Ramus and it were inconvenient to define any Art that it was such an one attained to by naturall reason and humane industry which have the same habitude to the Sciences of humanity that Revelation hath to the Doctrine of Divinty so in a like I say not an equall proportion it would be at least unnecessary to interpose this in the definition of Theology that it is revealed by God in his word Second because it is not of so generall consideration as to be placed in the title and frontispiece of the Art as may if you do but remember First the finis cui or the object of the Scripture which is either onely or especially man faln in which estate it is absolutely necessary that he should have the word of God to bee his guide toward his true happines And second if you remember the efficient cause of the Scripture which beside the principall the holy Spirit is instrumentall holy men inspired by God the pen-men of the holy Ghost which were alway extraordinary ministers of the Church having such immediate assistance of the Spirit now both these the fall of man and extraordinary officers of the Church without which the nature and use of the Scriptures cannot well be unfolded are of later consideration and follow afterward in the body of this Art and therefore the treating of the Scripture cannot be exalted so high as the definition without an obscure anticipation of exact order For the third that this notwithstanding it may be convenient to define it so for some circumstances of prudence it will be no hard matter to demonstrate First because it conteines all thing necessary to Salvation and therefore is coextended with the object of Divinity and in this sense also the Scripture may be called a Rule or Canon because though it be not every way adaequate as that uses to be conteining many things in it which are not properly Theologicall as I noted before yet it hath all those things in it but it is more aptly resembled to a Rule or Canon as it respects faith and things to be beleeved with which it is every way reciprocated for every thing revealed in the Scripture is to be beleeved and every truth to be beleeved is revealed in Scripture Second because all men now are in the state of corruption of the fall so that it is absolutely necessary as the case stands for all men and so it is well commended to all in in the very entrance as a principle and ground of all that followes and is placed at the top as a candle upon a candlesticke to give light better to all the roome And thus much of the first addition in this latter definition that Divinity is a Doctrine revealed by God in his Word The second follows which is that this Doctrine teaches man to know God concerning which I shall deliver my minde what I think in so many propositions likewise First that God is not the subject of divinity Second that he is not according to his nature at all to be handled in divinity Third that there is just reason why he may and should according to the method of prudence The first may appeare by the same argument negatively concluded by which I proved that man as he is to be guided to his end or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in a reasonable nature is called happines is the true subject about which all the precepts in this Art are conversant but I passe over that Second it may appeare by this reason because divinity as hath been proved is a practicall Art not a Speculative now a Practical Art is that whose end is operation and that immediate not mediatè as Valentia well observes for the remote and mediate end of any contemplative Science may be operation and a Practicall Art hath alway such an object as is res operabilis à nobis but if God be the subject neither of these can agree to it as it is more then manifest therefore God is not the Subject The second that God is not at all to be handle in Divinity though perhaps it be included in the former and might be proved by the same reasons if he be neither the subject nor part of the subject yet because it will seem more strange to some I will rather prove it distinctly and severally First because Divinity as we for the most part generally conceive of it is a particular Art one of the lowest and last but God must be needs handled in the first or very neer the first for if ars be ranked according to ens God who is the first being may justly challenge the first Art at least next to that of Art in generall if there be any such in the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Second because if there were any reason why God should be handled in this Art it would be this because he is the object of the operations of man which are here regulated namely in which regard I deny not but he may be called a remote object of it but this is not sufficient because by the same reason the nature of man should be handled here also he being the
your better consideration because being now in the entrance of this Art and so in the highest and most generall I thinke this the fittest place for such a prospect which may subject to your eyes the particulars but very brieflly because I would not seeme to lodge you like strangers over the porch or entry but like the houshold of Faith Domesticifidei as the Apostle cals them and of Divinity likewise in the inner and more remote roomes according to the custome of the Ancient which you shall observe in Homer were strangers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the housholders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first that I mention shall be that of M. Perkins and Tilenus and Soh nius and other learned Divines who divide Theolgoy into two parts The first of which treats de Deo The second de actionibus Dei which they prosequute proportionably in the particulars Which I will passe over that I may keepe my promised brevity and the rather because it is easie for you to be fully informed of them and that I may not stand to examine this accurately I thinke you may know my judgement concerning it sufficiently out of that which I said in the definition explaning whether and by what right God may come to be handled in Divinity where I shewed that in the method of Art he was not but in the method of Prudence he might profitably which ground there laid being now granted this Distribution will fall to the ground of it selfe without any more a do This observation onely I will now adde that though that division be not according to the rule of Art yet many actions of God indeed come to be considered in this Doctrine namely such as without which man cannot attaine to his last end and happines to which this rule guides for there are some immediate actions of God as for example Redemption and all the actions even of man are in some sort actions of God being performed by the help of his Spirit and assistance of his grace without which they cannot be performed insomuch that Durands puts this for an objection that Divinity is not a practicall Art because these actions are not wholy ours nor in our power alone to perform and in this sense I deny not but the actions of God are handled in Divinity so far as they tend to mans happinesse but this helps that distribution but a little First because that comprehends under it the nature of God and attributes which make the first part not only his actions Secondly because it extends it selfe to other actions beside those that conferre to the fornamed scope of mans happines both which respects shew it to bee of too much generality And thridly therefore that which belongs properly to this doctrine is but a small portion in that distribution and those actions of God which are necessary may well be ranked under another order many other exceptions I might bring against that division if it would stand with my purpose but I omit them both for that reason and because they shall better appeare out of that which follows The second that I will name shall be that which Ramus as I think first observed and Polanus after him hath much confirmed and many modern divines approve and follow which makes two parts of Theology First of Faith de fide Second de fidei operibus of good works the first de credendis the second de faciendis and so forward in all the subdivisions and this I confesse I thought absolute a long time both for the commendation of good authors as also for the consanguinity with the Scripture and congruity with Reason till that upon better consideration I found it did not satisfy me For first beside the ambiguity of the word fides which cannot be avoided if it be taken in that infinite extent to comprehend so much and so divers things in it as it must of necessity according to that distribution all which cannot possibly be conceived to agree in one univocall praedication or formall respect as I might easily demonstrate but are brought under it not without apparent force and violence And secondly beside the seeming agreement of the parts one with another against the nature and rule of a distribution which requires they should be opposite which though it may be well answered yet in my opininon were better avoided for it sounds harsh and seems unreasonable that one part should treat of the habit another of the act of faith and whereas it may be said for that that the meaning of it is not to oppose and sever the habit of faith from the formall effects of it for that would be absurd indeed but by opera fidei you must understand other graces and virtues so that the opposition stands between the habit of faith and the habit of them graces and virtues which are therefore called the works of faith or effects because beside their owne proper habits from whence they proceed formalitèr they must and doe also in some sort flow from faith and from it they have all their commendation and acceptation with God being without it but splendida peccata as you all have heard out of Austin often for without faith it is impossible to please God saith the Apostle Paul but this is not enough if to excuse it yet not to justifie it First because the terms are so ambiguous that they give too much occasion to mistakes and stumbling as I said before Secondly because in sanctification which they that propound this distribution range under faith the habits of all other graces and virtues are infused and so included as well as of Faith Thirdly because in the Decalogue the rule of obedience and good works and consequently a principall portion of the second part faith is also included or else other worse inconveniences will follow and so there is a mutuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and immeation in these parts as Divines speake in another case which cannot be without a strange and wonderfull confusion in which regard I cannot see that these parts are artificially and accurately cut out but beside that which hath been alledged I could produce many more exceptions which I omit rather and in both these I would be thus understood not as rejecting either as unprofitable for I approve them both as very good though not exact and stand not much upon formalities of Art so as they comprehend in them the substance of Theologicall truths preferring this before the other as I would preferre a peece of gold for weight rather then for workmanship for value rather then for elegancy like that French coyne in the historian that in qua plus formae quam ponderis And now give me leave to commend a third a new form of this Art to your consideration with two cautions First I do not think that I can see further or go beyond those ancient Heroes in Divinity who were so richly furnished with understanding which they so thriftily
the accurate method in generall though in many particulars I prefer either of the other two before it I will now in a word commend unto you the use of that which ye have heard from whence you shall perceive my scope in this delineation I confesse I have done it so rudely and rawly that it may bee rather a meanes to breed a loathing than a liking of Divinity as Socrates to beat down the pride of Alcibiades as Aelian tels the story which the opinion of his great possessions had bred in him shewing him a map of Greece bid him find out his land if he could but when hee could not said thus to him and are not you ashamed then to be proud of those lands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so may some man thinke the worse of the rich possession of Divinity because in the little map that I have drawn many parcels are not to be found and as Tully sayth of hangings or such like so long as they are folded together and wraped there is no sight of them nothing that may draw liking or wonder so long as these Divine truths are folded and plighted together in these few divisions there is no lustre or light sparkles from them that may inflame the beholder with love towards them but if they were opened and displayed mirabiles amores excitarent sui yet my purpose was because I cannot go through all at least to give you a light a far off as the tempter led our Savior into an high mountaine whence he shewed him all the Kingdomes of the earth the glory of which might intice him so have I presented you a view of all divinity to incite you to a love and study of them But why do I use such a comparison rather as the Lord caried Moses into mount Nebo whence he saw the holy land though he could not enter into it so because I cannot lead you into the possession of this holy land I have at least lent you a prospect of it I might out of all the particulars single out some more excellent peeces to kindle your affections but I must omit it and end with this counsell that every one that intends the study of Divinity would indeavor to get and hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Paul advertiseth Timothy a form of wholsome words for the singular utility that it will bring to him first in regard of his memory which is wonderfully helped by this as you al know though I spare to tell you both out of your first principles of Art as also by experience And he that carries about with him in his head a frame of Divinity shall have a safe treasury where to repose all scattered and loose notions that he heares or reads the severall branches of it shall be like so many borders of herbs so many beds of flowers so many boxes of spices in which he may meet with them againe upon all occasions Secondly in regard of Judgement which is much strengthened and backed by this for this will furnish him with the most principall things of the Art which he shall behold under one so that he may compare them together and examine them at his pleasure and as in a map a man may see places how they are situat for North and South or the like and what distance there is from place to place may easily be measured so in such a frame or tipe a man may behold what agreement or distance there is between one thing and another in Divinity how one thing borders upon another c. without any difficulty and this reduced to use will appeare better either in a controversie which will receive much light the doubtfull truth being reduced to his proper seat and there examined and decided by some infallible truths and so in the explication of a place of Scripture according as a man hath made a plat forme of Divinity familiar to him so will he expedite himselfe better or worse according as it is for it will direct him how to conceive of a trope or proper signfication of a word and so in other cases Thirdly and lastly for invention this will furnish him with an inexhaust treasury of matter springing from the conference of one portion with another but will be most beneficiall for the discovery of two arguments most necessary the Genera I meane which will appeare out of the Series and the Definitions which will be as succinct and perspicuous in such an order as you see they are obscure and tedions without it a Divine without this cannot chuse but have all his knowledge snared and intangled as if he were in a labyrinth without a clue Of the Happinesse of MAN CHAP. III. MY purpose was according to the method that is commonly received and practised among the best Artists in the delivery of Arts immediately after the definition of Divinity explaned to have proceeded to the distribution because I desire to make haste out of these Scholasticall and notionall truths to such things as may be more practicall and profitable but the time approching and the duties to be then performed by us putting me in mind I will alter my course a little and direct my speech so that if it be not every way sutable which my generall project would not permit yet I hope it shall not be altogether unseasonable though it concerne not the receiving of the Sacrament in particular yet it shall in generall concerne matters of practise and use though it direct not receivers in a peculiar manner yet it shall not stand Sholars only in hand as perhaps the other doth but every Christian in their measure to know and doe for I meane to speake of the Happines of man wherein it consists and though I intended to have interposed the distribution and Synopsis of Divinity between the definition and this as I said yet as he in Plutarch said more prittily then piously when he threw at a dog but hit his stepmother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so I may say for if I had continued in my first resolution for my method I should have gone forth by the footsteps of the stocke and fed my kids by the tents of other shepheards as our Saviour counsels his Spouse in the first of the Canticles I should not have straid a whit out of the common road but as I have now altered it I think I shall gaine this advantage to go the neerest way according to the exact prescript of Art for by the same reason that I thought it probable before that the distribution of art in generall arises from the Object it being in it self specially indivisible the multiplication of precepts in the same Art arises from the multiplicity and variety of the severall branches of some particular object I think it will follow by good consequence that the Distribution of an Art will follow the distribution of his object the Art it selfe being divided but by accident in reference to the object with which it
estate of the reasonable creature wherein it injoyes all that good which is due unto it And this perhaps might have sufficed alone to have described Happinesse to have been the fruition of all good due to man though the other make it more plaine and full where First by good that is due I meane not by any necessary bond or obligation in which God is tyed to the creature to give it but that which hath proportion unto and congruity with the nature of man and to which therefore man hath a naturall aptitude and appetite or propension Secondly by all good I say because man being a compound creature must have a compound happines of many ingredients because the perfection of the whole must result from the perfection of every part and you may digest them thus the good is either Summum which is God as I said or Subordinatum and this again is either internum within the essence of a man or externum without him Internum is either Bonum Corporis or Bonum Animae bonum Animae is either Intellectus or Voluntatis or if you had rather take them without this curiosity of Art they are five First God and his favor as the supreame Lord. Secondly Reason right and conformable to God Thirdly a will in tune and conformable to right reason Fourthly a body in good temper and disposition serviceable to a will tuned Fiftly outward blessings answerable to all the rest these make the spheare and circle of good which upon whose head soever they fall doe crowne him with compleat and perfect happines which because of my propounded brevity it shall suffice to have made an enumeration of without illustration Thirdly for fruition I may conveniently and proportionably name five degrees of it though perhaps every one of them shall not be judged exactly necessary First possession and usurpation or use of those good for I joyn those two together because perhaps they cannot alway be well distinguished in that respect they have to happinesse which is for the most part by the action of virtue secondly knowledge of that possession and a consideration reflected upon our riches and happines Thirdly delight springing from that knowledge fourthly quiet of all parts filled with that delight and satisfied fiftly security of that quiet upon assurance reasonable of the continuance and perpetuity of that estate and those good All these where they meet are enough to milk out all the good that can be in them to suck out all the juice and sweetnesse all the marrow and fatnesse that they have and the name of felicity sometimes imports some one of these sometime two or more and the opinions of Philosophers and divines accordingly pitch upon them but where there is a concourse of all I cannot see what should bee wanting for he that hath such a fruition of all good eternall internall externall in body Soule and whole man as brings with it a perfect quietation of the naturall appetite joyned with unspeakable delight and unmoved security that I may contract all into a narrow roome Quis non illum beatum dixerit non potius beatissimum I might enlarge these things with illustrations and probations if the matter required but I think it so perspicuous and evident to any that will consider it that it would be but lost labour to dwell any longer upon it especially this being agreeable with that definition which you know is common out of Boetius that Beatitudo est status bonorum omnium aggregatione perfectus and that of Anselm Sufficientia commodorum omnium and that of Austin Beatus est qui habet quicquid vult nihil mali vult as they are alleaged by Gregory de Valentia and I thinke it is the common notion that presents it selfe to all men when they heare that word Happines to think presently upon some universall good and he that would make an emblem or picture of happinesse must set it forth like that of Peace among the Ancients with a cornucopia an horn of plenty in the hand or like the picture of Pan with all shapes and infinite variety and therefore according to my promise and desire I will now proceed to the second assertion which shall explaine what essentiall happinesse is and wherein it consists wherein I may be more punctuall because it will be more properly Theologicall as you shall perceive Essentiall Happines I understand which though it want many particulars which are de integritate felicitatis yet it hath all things that are de essentia and hath enough to salve the name and title of happinesse in truth and propriety as a man that wants his arms or legs is not integer homo but so long as the Soule is united to the body is a man or as the name being given according to the predominant part wine doth not lose the name of wine for a little water mingled with it so here though there be some wants and consequently some misery mingled with this happines yet taking more of happines then misery it hath the name and nature of happines and this I call essentiall Happines and this I say must be placed in God alone and our fruition of him or union with him But to handle this point more fully as I purpose in the rest hereafter to take some place of Scripture for a ground and foundation to build upon where it may be done conveniently so I will doe here and that you shall find in the last verse of the 144 Psalme where ye have these words Blessed are the people that are in such a case yea blessed are the people whose God is the Lord which as you see speaks of blessednes and as I conceive couch as much of that argument and for our present scope as any that I could meet withall and I am only sorry the time is so short that I shall be forced but to name the things I have to deliver because I resolve to goe through with this point and dispatch it at this time The Psalme as may seeme was composed in time of war and is partly spent in a laudatory thanksgiving for successe and victory Blessed be the Lord my strength which teacheth my hands to war and my fingers to fight and partly is petitory conteining a suite to God for further safety and deliverance from the proud enemy and war that the Church might injoy the blessings of peace Bow thy heavens ô Lord and come downe touch the mountaines and they shall smoke that our sons may be as plants grown up in their youth that our daughters may be as corner stones polished after the similitude of a pallace and there having made a Catalogue of the benefits of peace the Psalmist concludes all with this Epilogue this sweet and patheticall Epiphonema Blessed are the people that are in such a case yea blessed are the people whose God is the Lord which hath two parts as ye see like the portion of Acsah that Caleb gave her the
Divinity is also properly Practicall on mans part as hath been said these are the two things which I call the continuation or the fluxus of happines the Operation of Gods grace toward man and the grace of mans Operation toward God for habituall happinesse standing most as I said in the relation reciprocall of God to man being his God and man to God being his servant the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and act of it must needs be placed in the reflexion of mutuall offices of love according to the peculiar condition of either And now follow the kinds of happinesse which are two First of this life Second of the life to come in the former according to that which hath been said there be two things First Constitution which is in a certaine degree of our union with God and consequently fruition of all good far inferior to the second estate which is future Secondly the Continuation which is First by the gracious providence of God supplying all things necessary for such an estate and enabling us to action agreeing to his will Secondly our Religious action being thus enabled which is of two sorts First our generall worship of God Secondly our speciall the generall worship of God is in the observation and of his will and gracious covenant which he pleases to make with man where two things are to be noted First Substance of the Covenant Secondly the Seales the Substance in two things First to love and honor God above all things for himselfe Secondly to love other things respectively in subordination to God and in these three are divers particulars but I must leave them here The Seales of the Covenant are sensible things applyed according to the condition of mans nature who is both intellectuall and sensitive the use of which according to Gods institution should both confirme the promises on Gods part and as it were ingage him to performance and confirme man in his duty and as it were oblige him more to the performance of it the speciall worship of God is in prayer thanksgiving praising of his glorious name and the like and this is the happines of this life the happines of the life to come is that state which God is pleased voluntarily and freely to promise to man where be two things likewise First the Constitution which far surpasseth the former man being to be elevated above himselfe in supernaturall perfections Secondly the Continuation first in Gods singular and immutable Grace secondly by the operations of man more noble and proportionable to such a glorious estate and which I should have mentioned before these two are subordinate the former to the latter insomuch that this is called happines by appropriation and excellency the other but the way and means to this Happines among the most of our Divines And all these come to be handled in the first part of Divinity concerning Happines in generall because they belong indifferently to man in all estates out of which the second part with some inflexion may be easily conceived and therefore I come to that The second part of Divinity is concerning Happines in speciall in reference to the subject Man who must be considered First in the state of integrity Secondly in the state of the fall and corruption in integrity First the constitution of his happinesse was in one word the Image of God Secondly the continuation First in Gods grace giving all things meet for upholding that estate Secondly mans observance in the worship of God first generall secondly speciall First Generall for the covenant first the Substance as it was First Morall in these two things first to love God above all as a creator secondly all other subordinately Secondly Ceremoniall abstaining from the forbidden fruit of the tree of knowledge of good and evill secondly for the Seale of the Covenant which was then the tree of life Secondly for speciall worship it was prayer c the propiety of which was that it might be without a mediator Secondly the Future life was an elevation above that naturall estate to a better but inferior to that we look for in Christ and this for the first estate of integrity The second for the Fall in regard of the present life is mixt and worse then the former and first for substance is the same alway secondly for circumstance different The substance first for constitution must be bestowed wholly by God and that by a double act first of Redemption by the Sonne secondly of Sanctification by the Spirit Secondly the continuation first by the grace of God in Christ secondly by the actions of man guided by the Spirit which are First Observation of the new covenant in a mediator whereof first the substance is in two things first to love God above all things in Christ 2. all other things for Christ secondly the Seales are all representative of Christ and secondly Prayer to be put up in the name of Christ our mediator and this is the substance the summe But secondly this is varied in circumstance of Christ first promised secondly performed where the chiefe difference is in regard of the outward parts of the Sacraments and the ceremonies and this is the state of this present life the future life is not onely passing the present but also that future which Adam should have been exalted to in the state of integrity as Divines think because in it concur both the free gift of God willing to advance us and the merit of Christ purchasing it and a congruity that the humane nature being advanced to the incomparable dignity of the hypostaticall union in Christ the head should bee proportionably dignified in the whole kinde I know I must looke for many objections which I should incounter withall concerning the order of the generall and the insufficiency of the particulars but I will not incomber my selfe and you with a long answer only in briefe I say First if the generall mold and frame be convenient that is as much as I aime at the particular passages I stand not much upon Secondly it is no wonder if many Theologicall things may seem to be wanting for my purpose was to touch only summa rerum fastigia not to descend to all inferior parts Thirdly you must remember there may be a great difference between Divinity as it is usually handled and as it should be exactly between the method of prudence and the method of Art the latter I would willingly find because it keepeth closest to the nature of the Object to be regulated the former notwithstanding I will be content to follow and I thinke is best absolutely all things considered as I am sure it is more usuall and more usefull and among all those methods as I easily dislike none especially those two that I mentioned in the beginning so I most approve that of Trelcatius which premiseth two principles First Cognitionis the Scriptures Secondly Re◠which is God and then proceeds to the parts because it comes neerest to