the Soul he understands it in his darke way according to the mind of sacred Philosophie whence he borrowed this as other of the choisest of his Philosophemes Now in sacred Philosophie this moral death of the Soul is not hyperbolic but real albeit metaphorically expressed Psal 5.9 Rom. 3.13 Thus Psal 5.9 cited by Paul Rom. 3.13 Their throat is an open sepulchre What David ascribes to the throat Plato Gorg. 499. attributes to the whole bodie namely that it is but the sepulchre of the Soul Whence he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be by a Paronomasie derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sepulchre as before And Democritus said That the diseases of the Soul were the greatest which if men could open they should find there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sepulchre ful of evils David cals the throat an open sepulchre because 1 the heart or soul of al by nature lies morally dead and rotten in the bodie as in a sepulchre 2 The Soul lying dead in this sepulchre continually sends forth loathsome and noisome smels as if you draw nigh to an open sepulchre where dead bodies newly rotten lie buried you wil soon scent their noisome sumes 3 Mens mouths and throats are as it were the mouth of this sepulchre by which mens dead rotten hearts breathe forth their loathsome smels You may scent mens corrupt hearts in their words which passe through their throats those open sepulchres Again that men are borne naturally and morally dead in sin is wel illustrated Esa 1.4 Ah! Esa 1.4 sinful nation a people laden with iniquitie as with a mountain of lead But lest men should conceit that al this iniquitie comes only by custome and frequence of sinful acts he addes a seed of evil doers or maligne sinners This notes that men are borne sinners a sinful brood that sin is hereditarie and not only by custome Esa 57.4 Thus Esa 57.4 Children of transgression i. e. 1 borne in sin of sinful parents 2 Addicted to transgression given up to it for according to the Hebrew Idiome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a child being used with a Genitive Case of Appellatives is taken for such an one as is wholly addicted and devoted to such a thing Thence it follows a seed of falsehood i. e. a lumpe or masse of hypocrisie wholly composed and made up of iniquitie an adulterous brood Al sin is in the heart of man and the heart of man is in al sin albeit he be not always hurried into al acts of sin Hence Plato mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an innate and connate evil or vitiositie of nature commun to al as before § 2. of this Chapter And Seneca assures us That corrupt Nature has drunke in such deep draughts of iniquitie which are so far incorporated with its bowels as that you cannot get it out but by tearing out its very bowels Hence 2. Prop. There are no seeds of spiritual life No seeds of Virtue in corrupt Nature no active power or disposition to what is spiritually good in corrupt Nature Thence Cyril Alexandr termes Virtue or Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prerogative above the Creation And Chrysostome in Gen. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gift above Nature overcoming Nature it self Where there is a spiritual death there is a total privation without the least seed of active power for the production of a virtuose life Free-wil in corrupt nature is alive to do evil but dead as to the doing what is good it is mighty knowing and potent to do evil as Jer. 4.22 but every way ignorant and impotent as to doing what is good it can find legs to run away from God but none to run to him And if the person be dead can his acts or workes be alive May we expect a good thought or word or deed from such al their days so long as they continue in such a dead state of sin Is it possible for a dead corps to take up its coffin and grave upon its back and thence to arise and walke And is it not much more impossible for a dead Soul to dispose it self towards a virtuose life It is frequently inculcated in sacred Philosophie That there are no seeds of spiritual life in corrupt nature A human power is not sufficient to produce an act more than human The divine life and motion towards God must procede from God Mans sin and miserie come from his own free-wil but al Virtue and Beatitude from free Grace he that is not acted by divine Grace is necessarily acted by carnal lust corrupt nature is not only emty of but contrary to al good and therefore al workes done by it are dead workes because they procede from a dead nature and tend to death wherefore true moral Virtue cannot be extracted out of the power of Nature Thus Cyril Alexandr lib. 1. in Esa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's proper to human Nature in no wise to receive any heavenly gifts of Grace out of its own nature but to enrich it self with the gifts of God above Nature This Hypothesis albeit the Stoics and Aristoteleans contradict it is evidently deducible from Socrates and Plato's Philosophie Thus Plato Meno pag. 99. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtue comes not by Nature neither from the Institutes of Learning but by divine Afflation or Inspiration without the concurse of the human mind in those in whom it 's produced It 's true the Stoics held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Virtue might be taught because there were sparkes or seeds thereof in human Nature which might be drawen forth by good institution but this Socrates greatly opposed as that which was inconsistent with the depraved state of the Soul and divine concurse for the production of Virtue And sacred Philosophie is most positive in this that there are no seeds of spiritual life or virtue in man Psal 5.9 Thus Psal ◠9 Their inward part or the most sublime refined intimate part of the Soul is very wickednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickednesses pravities The Plural for the Singular and abstract for the concrete which denotes 1 an Vniversalitie both of the predicate and subject that al their inward parts were ful of sin and that al sin was in their inward parts 2 The perfection of Sin For abstracts specially in the Plural Number speak Essences and Spirits The Elixir and Spirits of Sin are in the inwards of corrupt Nature Hence 3. Prop. The inclination of corrupt Nature to evil Natural impotence to what is good and its impotence as to what is good is universal and total This naturally follows from what precedes for if the Soul be morally dead in sin without any seeds of spiritual life or moral virtue then it follows that its impotence to good is total for as in naturals death is a total privation of life there is not the least seed for the reduction of the life lost so in morals such
Bonitie and Vice But what a vast distance there is between Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right Reason and that maintained by the Jesuites and some other Schole-men we shal when we come to discourse of moral Bonitie sufficiently evince For the present we shal endeavor to determine the true nature of Moralitie so much darkened by scholastic niceties in the following Propositions 1 Prop. Al Moralitie of human Acts speaks some fundamental subjective dependence on the natural Principes of human Acts. For there is nothing in Moralitie but has some relation to yea dependence on human Nature as its subject and fundament Moralitie is but a mode or relation which cannot subsist of it self without a subject and foundation in Nature Can a man know and love God without reason and wil 2 Prop. The Moralitie of human Acts is not formalised or specified in genere moris by the relation such Acts have to Reason or Wil. For every thing is specified and formalised by its formal reason and what is the formal reason of any thing but the Idea of its Essence And wherein consistes the essence of moral Acts but in their conformitie to if good or difformitie from if bad the perfect measure of Morals and what is the perfect measure of Morals but the moral Law 3 Prop. The Moralitie of human Acts is a real mode not absolute but relative appendent to those Acts. That Moralitie is not a mere figment of Reason but something real is generally confessed and that on invincible grounds because it has real influences and effects Moreover that Moralitie is not an absolute mode but relative is as evident because the whole of its essence speaks a relation to somewhat else Hence 4 Prop. The Moralitie of human Acts speaks some relation to the last end For the last end in Morals hath the force of a first Principe Forme and Measure It 's a great Effate in the Scholes That the End specifies in Morals Althings are defined and measured by their last End but this by nothing The last end as a pregnant universal Principe conteins al Morals in its wombe 5 Prop. The object mater doth also in some degree concur to the formalising of moral Acts. Thence saith Aquinas A moral Act receives its species from the object and end And Petrus à Sancto Joseph Thes 165. addes That an Act is moral from the order it has to its object not considered in its being but morally as subject to the Rules of Moralitie To this of the object we may adde al essential moral circumstances which oft adde much to the being and intension of Moralitie 6 Prop. But yet we must conclude That the adequate exemplar and perfect measure of al Moralitie formally considered is the Law of God This comprehends and gives measure to al other Rules of Moralitie the last end object and circumstances are al measured hereby Thus Scotus and other of the Schole-men determine That the Esse morale or Moralitie of an Act as such is its relation to that Law unto which it is referred And the reason is most evident because al Moralitie speaks a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or relation to some Rule And what adequate perfect Rule is there of moral Acts but some moral Law And thus we must understand the ancient Philosophers as also some late Divines who make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right Reason the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or measure of moral Acts. That by right Reason we are to understand an objective Reason or a divine Law wil be most evident by what follows touching moral Bonitie and its measure § 2. Moral Goodnesse in conformitie to the Divine Law Having inquired into the Moralitie of human Acts in the general we descend to examine their moral Bonitie and Pravitie Every thing is so far good as it answers to its proper measure and rule but evil so far as it comes short thereof And what is the measure or rule of moral Bonitie but the divine Wil and Law Thus Plato Repub. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is most distant from reason which is most remote from Law and Order i. e. Things are so far conformed to reason and good as they are conformed to Law and Order Whence Definit Platon pag. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which puts an end to controversies about what is unjust or just Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an obedience of virtuose Laws And on the contrarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Injustice is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an habit that over looks Laws This Plato more fully explicates Gorg. 504. And truly that wherein the order of the bodie consistes may as it seems to me wel be termed Salubritie whence the bodies health ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but those things wherein the order and ornament or goodnesse of the mind consistes we cal legal and Law whence men become legitime and orderly He compares the Bonitie of the Soul to the sanitie or health of the Bodie which as it consistes in the order and regular temperament of al humors so the goodnesse of the mind doth in like manner consist in its order or conformitie to Law This is wel explicated by his Scholar Aristotle Rhet. lib. 1. cap. 9. art 9. pag. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesse truly is a virtue by which al have what is their own and as the Law establisheth But Injustice by which men possesse what is not their own against the precepts of the Law What he here determines of Justice and Injustice in particular holds true of al other Virtue and Bonitie or Vice But to bring Plato's Philosophemes to sacred Philosophie touching the conformitie of al moral Good to the divine Law we shal determine the whole in the following Propositions 1. Prop. Al moral Bonitie Moral Bonitie in conformitie to a Law whether objective or subjective and formal denotes a conformitie to some Law The Scholes distinguish moral Bonitie or Honestie into objective and formal The former is that which constitutes a thing morally good as an object but the later that which constitutes an act as an act morally good 1 In the objects of human Acts there is necessarily required a moral goodnesse which agrees thereto as objects as Suarez 1.2 Tract 3. Disp 2. strongly proves And the reasons are demonstrative For 1 If the object or mater be not morally good or lawful the act conversant thereabout can never be good because al moral good requires an integritie of causes an irregularitie in the object wil render the act irregular 2 The object of the Wil is good as good therefore that Bonitie which moves the Wil cannot slow from it but must be supposed as inherent in or appendent to its objects 3 This moral goodnesse of the object doth not only agree to human Acts but also to al other things which may be lawfully loved and embraced
before Thus Plato Leg. 10. p. 896. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it has been sufficiently demonstrated that the Soul is more ancient than althings sithat it is the principe of motion His designe is to demonstrate the Providence of God from the Soul of the Vniverse which moves agitates foments vivisies influenceth orders and governes althings And he demonstrates this Universal Spirit or Soul of the Universe to be more ancient than althings i. e. Eternal and Increate because it gave forme life and motion to althings Thence he addes in the same page 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore shal we not necessarily acknowlege that the Soul doth universally governe and inhabit in althings that are moved yea that it governes Heaven Whence he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This Soul therefore actuates and impels by its motions althings that are contained in the Vniversitie of Nature namely of Heaven Earth Sea c. So pag. 898. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sithat this Vniversal Soul moves the Sun Again he addes That the Soul of the Vniverse which is in that round splendid bodie of the Sun moves it every where as the Soul which is in our bodie leads it every where He gives us in these three pages several great Philosophemes to prove That God is the Soul of the Vniverse who actuates vivisies conserves and governes althings as our Souls do our Bodies Thus Proclus in Plat. Timae p. 93. explicates the Platonic Mundane Spirit After Amelius saith he Porphyrie thinking to agree with Plotimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. cals the Supermundane Soul the Opificer or Framer of the world The Spirit of God is called by these Platonistes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Supermundane Soul of the Vniverse as being elevated above the Universe yet animating actuating and influencing the whole and each part thereof Others terme him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mundane Soul or the Soul inhabiting the Vniverse Al these Platonistes make the Universe to be as it were a great Animal and the Spirit of God to be the Soul that animates vegetates actuates and perfectes this Animal Thus Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. c. 1. As our Bodie is made up of many members and contained by one Soul so do I conceive that the whole world is to be looked on as one huge great Animal which is contained as it were by one Soul the Virtue and Reason of God And so much seems to be intimated in Scripture Thus also the Pythagoreans held as we are assured by Minutius Foelix That God was the Soul diffused throughout the whole Vniverse from whom althings received Life Being and Motion So the Stoics said That the Divine Mind is diffused throughout al parts of the Vniverse as our Soul throughout our bodie as Laertius in Zeno. And that these Philosophemes touching the Spirit or Soul of the Vniverse must be understood of the Spirit of God and were so intended though imperfectly by the wiser Heathens we are assured by Cyprian Sermo de Spiritu Sancto p. 329. Edit Basil 1558. This Holy Spirit from the beginning of the World is said Gen. 1.2 to be superfused on the waters not as if he needed the material waters as a vehicle which he rather sustained and gave congruous motion and fixed limits to what comprehended the firmament The Eternal Virtue and Divinitie of this Spirit albeit the Ancient Philosophers those Inquisitors of the Universe could not find him out in his proper nature yet by their subtile conjectures they conceived him to be present with althings giving Life Motion Termes Stabilitie and Use to every thing This Life this Motion this Essence of things the Philosophers stiled THE SOUL OF THE WORLD conceiving that al Celostial Bodies I mean the Sun Moon and Stars yea the very Firmament was moved and governed by the virtue of this Soul and that the Waters Earth and Air were impregnated by the Seeds hereof Who if they had believed that this Spirit is both Lord and Creator and Vivificator and Nutritor of althings that are under him they might have had some convenient accesse to life But the Majestie of so great a Mysterie was hid from the wise and prudent of this world neither could the pride of human Ingenie concerne it self in such celestial secrets and penetrate the altitude of this superessential nature and albeit they understood that the Divinitie was the Creatrix and Gubernatrix of things yet they could no way distinguish what was the Trinitie of the Deitie or what was the Unitie or what the proprietie of persons This is the Spirit of Life whose Vivific heat doth animate foment advance and make fruitful althings See Philosoph General l. 1. c. 2. sect 3. § 3. and l. 3. c. 2. sect 1. § 4. 4. Albeit the Efficience and Concurrence of the Spirit in al Providential Operations be as to its manner of working Immediate Providential means used by the Spirit yet this hinders not but that ordinarily he makes use of means for the execution thereof not from any defect of his Divine Efficience but from the abundance of his Benignitie that so in and by the mediation of Instruments he might render his own Efficience more illustrious and conspicuous and leave some marque of honor on the means Whence oft times the Spirit of God useth the most unapt and unlikely means for the production of the most Noble Effects Yea oft God brings about the Issues of his Providence by contrary means which carry in them a seeming contradiction to what God intends By how much the more potent the virtue of any Agent is by so much the more doth it extend its operation unto things remote Now is not the virtue of Divine Providence most efficacious May it not then extend its efficience to means and effects most remote Doth it not belong to the Majestie Splendor and Dignitie of a Prince to have many Ministers of State under him for the execution of his Soverain Wil and Commands And doth it not in like manner appertain to the Majestie of God the Supreme Lord to have varietie of instruments and means for the execution of his Providence Al Providence according to its formal Idea includes two things Ordination and Execution The Ordination being an Act of Intelligence and Sapience belongs to the Supreme Ordinator who by how much the more judicious and prudent he is by so much the more capacious he is to order al means and affaires in subservience to his end and designe But the Execution requiring only Force and Power may as wel and oft more aptly be transacted by inferior Agents or Ministers invested with executive force in order thereto Thus in Divine Providence the Ordination and Disposition of al means the most wise God reserveth to himself as a Prerogative peculiar to his Imperial Crown but the execution he frequently commits to second causes and instruments furnishing them with executive Forces for the production of the effect and
God alone is to be embraced with a love of Fruition as our last end because he alone is to be loved for himself He that loves any thing with God and not for God loves him not as he ought 2. Vnion The next part of Fruition is Possession of and Vnion with the Object beloved Al complete Fruition supposeth Possession and Vnion Frui est terminus desiderii Suar. for if the object be absent there can be only love of desire not perfect Fruition because to enjoy a thing is the terme of desire Plato in his Timaeus informes us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beatitude consistes in nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a good Demon dwelling in himself c. whereby he understands God The like also in his Politicus pag. 309. he shews how the Soul being united to the first Beautie or chiefest Good it thereby becomes happie And Thales being asked What was most sweet answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to possesse meaning the chiefest Good This possession of the supreme Good which belongs to Fruition is wel expressed by Aristotle Eth. lib. 4. cap. 4. art 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the virtue of possession and of worke is not the same For the virtue of possession is that it might be most estimed precious and dear Where by Possession he seems to mean Fruition as by worke Vse So Aristotle Rhet. lib. 2. cap. 18. speaking of Rich men their Fruition of riches as their last end saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They receive a great impression from the possession of riches for they are so affected as if they enjoyed al good i. e. possessing Riches they enjoy them as their chiefest good and so have their spirits formed by yea transformed into them for althings are fashioned and framed into the image and idea of those good things which they possesse and enjoy as their last end Fruition breeds first imitation of or likenesse unto and then union with what we enjoy Neither doth Fruition import possession only but also union with its last end i. e. moral and objective union at least if not physic and real for without union there can be no Fruition of that good we possesse Now the union which the Soul has with its chiefest Good is most intimate firme and inviolable For the Union of Spirits is far more intimate and firme than that of bodies among themselves or with Spirits The senses in extracting pleasures out of sensible good are conversant only about the externe accidents Moreover the pleasures taken in by the senses come not in altogether but gradually and by parcels therefore the union of object and subject is more remote and partial only But the Soul in the Fruition of the chiefest sweetest good being spiritual and of the same nature with its object has a more complete reception thereof and intimate union therewith whence the pleasures that attend the same are of al the most spiritual pure intense and permanent as hereafter 3. Al Fruition importes Communion with our chiefest Good Communion Frui ex vi nominis est capere fructum à re Suar. For to enjoy a thing according to the origination of the word among the Latines is to participate of the fruits thereof And may any participate of the fruits of the chiefest Good without communion therewith Indeed al union at least with the supreme Good is in order to communion which doth formalise yea consummate the Souls Beatitude in its most perfect state It is not the possession of any good can make them happy that have it unlesse they enjoy what they possesse This is lively illustrated by Plato in his Phaedo pag. 80 c. This Phaedo coming to Socrates at the time when he was ready to die Socrates philosophiseth even to admiration on the Souls immortal state after death and its felicitie in communion with the chiefest Good His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Soul being a thing invisible departs to such a place as is most generous pure and invisible namely to the state of the dead where it enjoys God the most wise and choicest Good where if God wil my Soul must immediately go Thence he addes pag. 81. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth not therefore the mind thus qualified go to that divine Being like it self I say that divine immortal and wise Being Where when it arrives doth it not evade altogether happy being freed from Error Ignorance Terrors wild Loves and other human Infirmities and as we say of those who are initiated in Sacreds spend the rest of its time in communion with God This he makes to be the state of pure Souls separated whereas impure polluted Souls passe unto their place of punishment as he in what follows demonstrates This Communion with God Plato Contemplation Tim. 90. makes to consiste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in giving the Soul its proper food and motions which he chiefly placeth 1 in the Contemplation of God This he more fully explicates Conviv pag. 211. where he makes The Contemplation of the first Beautie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that divine sincere uniforme simple pure incontaminate perfect Beautie to be the most ravishing spectacle and that which makes us perfectly happie Acts of Contemplation on God are most tranquille pleasant congenial to the Soul uniforme self-sufficient and permanent Thus Aquinas 2.2 Quaest 179. Art 1. Every thing manifestes its life by that operation which is most proper to it and whereunto it is chiefly inclined Now in as much as Contemplation is the proper act of man whereunto he is most inclined and wherein he delights most it follows that herein the main of his life consistes To contemplate the first cause and last end of althings how delicious and agreable is it Contemplation binds the mind to its object and thence insensibly transformes it thereinto Is it not sweet to the eye to contemplate light And is not the last end the prime light of the Soul Doth not the contemplation of our last end give us a divine light to improve al other objects we converse with And are not althings hereby turned into God Doth not the Contemplation of God as our choicest Good enable us to live in God and to him 2 But yet together with Contemplation there must be divine Love and Complacence Love which is another part of the Souls communion with its last end Contemplation brings in the chiefest Good into the Soul but divine Love carries out the Soul to it by adherence to and delight in it The amorous Soul living in God by love dies in it self How many artifices doth divine Love use for the enjoyment of its choicest Good As man lost God by loving the Creature more than God so by loving God more than the Creature he again finds God and satisfaction in him Love to God settles the Soul in one point out of which it needs not stir to find Felicitie
irradiation Thence Augustine stiles Libertie the best disposition of Soul Similitude to God is the highest Libertie as to state so far as any is made virtuose so far he is made free The connexion between Pietie and Libertie is so intimate as that indeed they have one and the same beginning progresse and consummation By how much the more ample spiritual pure and perfect the Soul is by so much the more free it is and whence springs the Amplitude Spiritualitie Puritie and Perfection of the Soul but from virtuose habits Indeed Plato estimed nothing good but Virtue and moral Good whence Antipater the Stoic writ three Books with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That according to Plato Virtue only was good That Virtue is the most perfect state of the Soul and that which brings with it most moral Libertie is most evident because hereby it is rendred capable of adhering to its first Cause and last End which is the top of moral Libertie For wherein consistes the perfection of moral Libertie but in its conformitie to its most perfect Exemplar which is the Divine Bonitie And is not this the privilege of moral Bonitie or Virtue Hence Virtue is defined by Aquinas Dispositio perfecti ad optimum The Disposition of a perfect Subject to the most perfect Exemplar and End Virtue indeed is more perfect than the Soul it self so Aquinas Grace saith he in it self and according to its essence is more noble than the nature of the Soul because it is an expression or participation of the divine Bonitie and that which is substantially in God is accidentally in the Soul participating of the divine Bonitie That which belongs to God by nature belongs to us by Grace And Suarez saith That Grace is the Bond whereby man is conjoined to God his last end Now by how much the more the Soul is conjoined to God by so much the more sublime free and perfect its state and condition is In sum Libertie of state consistes in a virtuose or graciose disposition of Soul whereby it is enabled to understand embrace and adhere to what is good in that manner and measure as it ought Take al the notions of true moral Libertie and they agree to none but the virtuose man 1. Virtue gives Deminion Libertie is defined by the Platonist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Principalitie or Dominion of Life also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plenary power over althings Which the Stoics interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-moving autoritie or power And whence ariseth this Dominion of the Soul over it self and other things but from virtuose habits Plato assures us That a virtuose temperate man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stronger than himself i.e. by virtue he has dominion over his sensitive part Again Repub. 9. he instructes us That he who is best is most happie and august or royal because he is able to governe himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he that is most wicked is most miserable because he is a Tyrant over himself May we account him a man fit to governe himself who is a slave to his unlawful passions and lusts The Orator defines Libertie a power of living as men list and who hath this power to live as he list but the virtuose man whose wil is conformed to the divine Wil Doth the voluptuose sensual man live as he list whose mind is distracted and torne in pieces by unbridled lusts as by so many wild Horses Can it be imagined that the ambitiose man lives as he list whose mind is stil on the rack of ambitiose designes Doth the avaricious man live as he list who the more he has the more he wants It 's most evident that no man lives as he list but the virtuose man who has a wil slexible to the divine Wil. This Dominion that attends moral Libertie is wel expressed in sacred Philosophie Hos 11.12 So Hos 11.12 But Judah yet ruleth with God and is faithful with the Saints 1 Observe That Judah's ruling with God is opposed to that of Ephraim who ruled also but not with God as v. 7. Ephraim endeavored to exalt himself on the ruines of Gods Worship by erecting Calves at Dan and Bethel c. But Judah ruled with God and was faithful with the Saints 2 Judah rules with God i.e. by serving and obeying God obtains Dominion and Rule over himself and al lower things he lives as he lists because his wil is conformed to the Divine Wil. 2. Moral Libertie consistes in the moral Life Health Vigor Virtue gives life health vigor and force and Force of the Soul which also ariseth from virtuose Habits Al natural freedome supposeth a vital subject in which it inheres and so by a paritie of reason al moral spiritual Libertie supposeth a moral spiritual life and vital subject and indeed life renders every thing most beautiful active and perfect Whence by how much the more noble excellent and perfect the life of any thing is by so much the more raised noble and excellent is its state and al its operations Life is that which seasoneth every thing and every life draws to it things suitable to its nature so the spiritual divine virtuose life has Principes above human Nature more noble and excellent and herein consistes moral Libertie as to state Plato Repub. 4. pag. 444. informes us That the health of the bodie consistes in the equal temperament of al humors c. So in the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtue truly is a certain health pulchritude and good habitude of Soul but sin is the disease turpitude and infirmitie thereof Health according to Augustine and Jansenius consistes in the vigor force and strength of Nature and what makes the Soul more vigorous and strong than Virtue Whence is the vigor and force of any Creature but from its Spirits And are not virtuose Habits the Spirits of the Soul That Virtue is the vigor and force of the Soul Plato once and again assertes So in his Gorgias pag. 467. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power is of good c. Also pag. 470. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be able to do much is to be good And in his Hippias pag. 375. he saith Righteousnesse is the vigor and power of the Soul for the more righteous the Soul is the more potent it is Divine Light and Virtue is the strongest thing in the World In the sensible World nothing is so strong as Light and in the rational World nothing so strong as Truth and Virtue Al the force and vigor of lust comes from impotence but Virtue is as a Pondus or weight on the Soul which strongly impels it to its last end What more potent than Love whereby the Soul adheres to its last end By how much the more spiritual and pure any facultie is by so much the stronger it is and is not Virtue the puritie of the Soul Again the strength of every
〈◊〉 a select peculiar superexcellent people And Psal 16.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 16.3 Saints is interpreted inwhat follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnisicent eximious which shews that none are truly magnificent but virtuose holy persons Thence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy pure is deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneration worship and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship which they also derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 azaz to honor That Sanctitie and Virtue is the Crown of al other Excellences is evident from Zach. 9.16 Zach. 9.16 For they shal be as the stones of a Crown lifted up as an Ensigne on his land i. e. God wil deliver his Saints out of their dangers and troubles as also lift them up to that honor which pretiose stones have in the Kings Diademe The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both Separation and a Crown which notes here that every Saint is separated by God as a Jewel in his Crown Thence God termes them Mal. 3.17 My Jewels Which notes both separation and proprietie as also dignitie and excellence Indeed Sanctitie and Virtue is the Glorie and Crown of al other Excellences because it implies separation from al impurities and a comprehension of the highest perfections It raiseth things and persons otherwise commun and vulgar to the highest degree of excellene even to the Image of God which is the perfection of human Nature Thus Plato Leg. 4. pag. 716. largely demonstrates That conformitie to the divine Image is the highest perfection of human Nature Of which see Philos General P. 1. l. 3. c. 3. sect 3. § 5. But more particularly That Virtue brings with it the highest Nobilitie Magnificence and excellence is evident from many Platonic Philosophemes Thus Definit Platon pag. 413. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nobilitie is desined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Virtue of generose manners So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnificence is pag. 412. defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dignitie according to the most august or venerable right Reason i. e. according to Virtue For indeed al the ancient Philosophers made Honor and Nobilitie to be but the shadow and reward of Virtue A free man according to the Hebrews is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nadib which signifies also a Prince or Noble man one endowed with noble generose virtuose dispositions What more sublime and noble than Vitue Ut foelicitatis est quantum velis posse sic magnitudinis quantum possis velle Plin. ad Trajan Is not that a generose Soul that is wel-disposed and inclined to generose heroic deeds Is any Soul more great than he who can despise great mundane things for Virtues sake It is accounted by some a great piece of felicitie to be able to do what they wil but is it not a greater piece of libertie to wil what we ought which alone belongs to virtuose persons Is he not truly great who has a great measure of Virtue Hence among the Heroic Virtues there was found out an Apotheosis which was nothing else but an extension of Virtues and human conditions to a perfection not human Virtuose persons are the greatest men in the world they have the greatest Souls yea nothing is really great but what is good The best Nobilitie lies in the mind indued with Virtue what mind more great than that which is subject to the great God Who is greater than he who is least in his own eyes Is not such a Soul most great in divine favor It was a great Saying of Zeno the Stoic You are not therefore good because great but you are therefore great beause good 5. Moral Libertie as to state implies Splendor Beautie and Glorie The Splendor Beautie and Glorie of Virtue Plato makes Beautie to arise from the predominance of the forme over the mater which otherwise is distorme By the forme I understand the spirituose active Principe and so indeed it holds true of the Soul the Beautie whereof consistes in the predominance of virtuose habits which are as the spirits and forme of the Soul For look as the Soul which is the forme of a man gives life vigor perfection and beautie to the human bodie so proportionably virtuose habits give life vigor perfection and beautie to the human Soul Plato abounds much in this argument that Virtue is the Beautie of the Soul So in his Phaedrus pag. 279. O Friend Pan the Ape of the Messias give me to be beautiful within i.e. in my Soul Thence pag. 250. he saith The Beautie of divine Wisdome which is the Spirit of Virtue is so illustrious and amiable that if it were seen with eyes it would stir up wonderful Loves Al Beautie ariseth from Light spirits and proportion of parts and what gives Light Spirits and proportion to the Soul but Virtue Some define Beautie the fulgor or bland face of Goodnesse and doth not this speak Virtue most beautiful Cicero defines Beautie a due congruence with suavitic of color and what hath a more due congruence and sweet color than Virtue Among the Beauties of Nature nothing more beautiful than Light and O1 what a gloriose illustrious Light attends Virtue Is not divine Veritie the Spring of Virtue the most virgin unspotted gloriose affective Light Plato in his Philebus pag. 64. saith That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Idea or face of Good is composed of three things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beautie and Symmetrie and Truth Yea he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very Images of things beautiful are beautiful And is not God most beautiful yea the first Beautie as before Chap. 2. § 2. And what is true Virtue but the gloriose Image of this first Beautie Must it not then be most beautiful Aristotle Eth. lib. 1. cap. 8. assures us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Delphic Inscription That which is most just is most beantiful And Seneca Epist 115. addes If it were lawful to look into the mind of a good man O! what a beautiful face should we see How holy how resplendent a mind composed of a magnific and placid countenance yea saith he Virtue is so graciose and beautiful that it is natural even to wicked men to approve better things neither has any one so far banished the natural Law or put off humanitie as to espouse wickednesse for wickednesse sake So Plato and Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man is voluntarily wicked for wickednesse sake Which shews that Virtue in it self is most amiable Greg. Nyssenus Hom. 2. in Cant. termes Virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace of the Beautie of the Soul flowing from God the supreme Beautie And Basil in Psal saith That Grace is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beautie of the Soul Also Corysostome ad Theodor. Paraen 1. tels us That a deformed bodie cannot be made beautiful but a deformed Soul may be rendred such by Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To render the Soul
with greater dexteritie facilitie and alacritie in acting than virtuose Principes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alacrite is defined Definit Platon pag. 413. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A manifestation of practic election and who manifest more free practic election than such as act virtuosely Frequence of exercices both in Nature and Virtue give a great facilitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Customes are defined by Galen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superadded Natures and Arist Rhet. l. 1. c. 11. pag. 57. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custome is akin to Nature whence he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custome makes every thing sweet Now virtuose exercices frequently repeted breed a divine spiritual custome which is attended with divine suavitie and delight The frequent repetition of the same exercice makes it more facile dexterous and sweet Experience teacheth us that whatever is long customary turnes into our natures even diseases and poisons How much more then spiritually natural and sweet are divine customes and habits attending virtuose acts Thence Heb. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5.14 Virtuose customes and habits make the exercices of spiritual senses most familiar pleasant and sweet and therefore most free for the freedome of an act is much to be measured by the delight and pleasure that attends it And what acts of the Soul have more of true pleasure and delight attending of them than virtuose exercices O! what sweet inspirations what divine suavities are infused into the Soul upon virtuose actings Frequence of acts makes bitter things sweet and is not the bitter crosse sweetened by virtuose exercices are not the most difficult services made facile hereby Doth not every act of Virtue carry some degree of pleasure and therefore of libertie in it And by how much the more pure and spiritual any virtuose act is by so much the more pure is that joy which attends it For al joy and pleasure is the effect of some operation and the more raised and spiritual the operation is the more refined and strong the pleasure and joy is The purest and strongest pleasures are such as attend the Souls actual adhesion to its first cause and last end for the nearer things come to their first Principes the more joyful and free they are and what brings the Soul nearer its first Principe than virtuose Acts Is not then a virtuose life the sweetest and most free Do not acts of Virtue bring with them the most judicious real solid pure spiritual strong self-sufficient and permanent pleasures and delights as Psal 119.14 16 20 35 3. The Libertie of moral Acts consistes much in their Vitalitie Virtuose Exercices most lively The more excellent and noble the life is the more free the acts are and the more virtuose the acts are the more of the divine life they carry in them Thus Plato Charmid pag. 171. Sin being banisht from the Soul and Rectitude presiding in every act it 's necessary that those who are thus disposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do act wel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that those who act wel do live happily The same pag. 173. But rather let us endeavor discretely to lead our lives and act that so we may live blessedly Whereby he intimates that virtuose Acts are always blessed and free no man that acts virtuosely can live miserably Thus also Aristotle Eth. l. 1. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To live wel is to act wel The life of every living Creature exerts and manifests it self most in that operation which is most proper to it and unto which it is most naturally inclined and are not virtuose Acts most proper and natural to man considered in his best state What is life but the Actuositie of the Soul informing the bodie And what more promotes this Actuositie than exercice Is not also the life and Actuositie of the Soul morally considered improved by virtuose exercices Where there is natural life there wil be some pulse and motion of the Spirits So where there is a moral life of Virtue there wil be exercice Quantò perfectiùs quis à se movetur tantò perfectior est modus vivendi Aquin. By how much the more perfectly any thing is moved by it self by so much the more perfect it mode of living is and are not those who act virtuosely most perfectly moved by themselves Plato tels us Phaedr pag. 245. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which he shews That it is proper to life to move it self by it self And when doth the Soul most freely move it self by it self but when it acts virtuosely And as al life consistes in action even the life of God in a pure Act of understanding and willing so in like manner the divine moral life in virtuose actions A virtuose Soul as it has Principes of life above Nature so also actings for by how much the more noble and excellent the life is by so much the more excellent is the operation The life and motion of virtuose hearts is upward like that of fire which is of al the most noble active and free life Thence in facred Philosophie Life is frequently put for a noble comfortable free blessed condition of life Psal 34.12 13. consisting in virtuose exercices So Psal 34.12 What man is he that desireth life i. e. a blessed free sweet life And how may such a life be acquired That he tels you vers 13 14. Depart from evil and do good c. The like Psal 22.26 69.33 Psal 119.77 Eccles 6.8 1 Pet. 3.10 And Augustine gives us the true reason of this facred Phraseologie namely because there is no true life but what is virtuose blessed and free So that as there is no moral libertie without a divine life so there is no divine life without virtuose exercices Whence by how much the nearer the Soul comes to God by virtuose Acts by so much the more divine and free its life is 4. Virtuose Exercices most ample The moral Libertie of human Acts may be much measured by their Amplitude and Magnitude And are not virtuose Acts of al most ample and great Actual adhesion to God and his divine Law importes not only subjection but also enlargement and libertie Thence Psal 119.96 the divine Law is said to be exceeding broad or ample and why because it is the expression and Character of the divine Sanctitie and Wil which is most ample Whence the Soul by actual adherence to the divine Law rejoiceth in the divine Amplitude and Libertie Thus Psal 119.165 Great peace have they who love thy law Or Psal 119.165 ample peace with libertie as to walking Thence it follows and nothing shal offend them Or they shal have no stumbling block ie They shal walke in the Kings high-way according to the royal Law of Libertie with al manner of libertie and boldnesse Liber ab infinito ad infinitum super infnitum
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a practice against right reason which must be understood objectively of the Law of Nature as before Whence Plato himself Rep. 9. saith That Sin is most distant from Law and Order Again Leg. 10. he affirmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Sin is an intemperate excesse of the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies primarily the excesse of any humor in the bodie and thence the inordinate and irregular excesse of the Soul and its Affections For look as Virtue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Concent and Symmetrie of the Soul so sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asymmetrie and Ataxie Hence also Plato in his Epinom pag. 978. cals Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A motion void of reason order decorum measure yea a confused agitation whereby the Soul is depraved and contaminated Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 injustice Definit Platon is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an habit over-looking or despising Laws Yea Plato Repub. 9. pag. 574. cals sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transgression of the Law as sacred Philosophie 1 Joh. 3.4 Thus also Aristotle 1 Joh. 3.4 both in his Ethics and Rhetoric stiles sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Transgression of the Law But this Hypothesis shines with more illustrious beams in sacred Philosophie whence Plato borrowed his choisest Philosophemes Thence in the O. T. al the notions whereby sin is expressed signifie a Transgression of the Law We find three several notions of sin together Psal 32.1 2. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 32.1 2. which denotes Defection Rebellion Prevarication against God 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Aberration and Deviation from the right way of Gods Law 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importes Perversitie Obliquitie Iniquitie Privation of Rectitude 4 Sin is stiled Psal 101.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 101.3 a mater of Belial i. e. a lawlesse mater such as wil not come under the yoke From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a yoke which the LXX translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and whereto Paul seems to allude 2 Cor. 6.14 15. 5 Sin is stiled a Violation or making void the Law Psal 119.126 Zeph. 3.4 Hos 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They break the bounds of the Law An allusion to Inundations and Land-flouds that break down al bounds So great is the violence which sin offers to the Divine Law 6 Sin is said to be a Tortuositie or wresting of the Law Psal 125.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obliquations or crooked ways 7 Sin is called a Declination Aberration Deflexion Psal 119 51 67. Psal 101.3 yea v. 4. it is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perverse 8 It is termed Rebellion Psal 5.10 66.7 Which termes though different in themselves yet they al import Transgression of the Law Thus also in the N. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with other notions whereby sin is expressed do al import Transgression of the Law Hence the Stoics held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That al sins are equal because the least deviation from the Law is a Transgression as wel as the greatest Yet hence it follows not but that there are degrees and aggravations of sins according to their various objects and circumstances Hence it follows Sin as to its formal Reason privative that sin as to its formal Idea Reason or Nature is not positive but privative For the clearing whereof we may consider these following Propositions 1 Al moral Evil or Sin is founded in some natural Good For albeit there be pure good which has no mixture of evil either natural or moral as the chiefest Good yet there is no pure Evil which has not for its subject some natural good It 's true there are some Acts that are intrinsecally evil that is so far evil as that they can never be good as the hatred of God and the like Yet these Acts are called intrinsecally evil not as if their evil were intrinsecal to the natural entitie of the acts for it 's possible that the evil may be separated from the acts but because they cannot be put forth towards such an object morally considered without sin 2 Al Sin is an aggregate composite Being composed of positive and privative The material Subject or natural Act is positive but the formal Reason or moral deficience of Rectitude is privative The positive Act of it self abstracted from the privation is not sinful but both together as mater and forme make up one Compositum It 's a Question in the Scholes Whether Sin thus compounded of privative and positive be unum per se or per accidens And Suarez wel solves this difficultie telling us That if we consider sin as a physical real Being it is unum per accidens but if we consider it as a moral Being so it is unum per se because the positive act and privative deficience are so intimately conjoined for the constitution of one moral Evil that they may be looked on under the notion of act and power or mater and forme so that the act cannot be evil without the privation nor the privation without the act 3 Every Privation as such is evil as every Forme or Act good For what is a privation but the want of some due perfection And is not every want of due perfection evil to that subject that wants it Every thing if it want any good that belongs to it is so far evil 4 When we say the formal reason of Sin is privative the terme formal must not be taken strictly but in a laxe notion and morally For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Obliquitie of sin being that by which it is formalised and yet not formally intended by the Agent hence sin in a strict sense cannot be said to have any formal Cause yet because this obliquitie or privation of Rectitude doth morally constitute the act sinful it may in a more laxe notion be rightly termed the formal Reason or Cause 5 Sin as to its formal reason is not a Physic or Logic privation nor yet pure nothing but a moral privation or deficience as to moral rectitude In this respect some Divines ascribe to sin something positive not absolutely as if it were somewhat subsistent but relatively and morally as it is opposed to pure nothing for say they sin is a privation which makes the act whereto it belongs sinful and therefore it is not mere nothing So Suarez saith that sin is not a real Being yet it is such a Being as may suffice to the truth of a proposition Thus indeed Plato in his Sophist teacheth us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non-ens may be considered as pure nothing and so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unintelligible and ineffable or else it may be considered as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which truly is not yet not simply
and Law But is it so with thee Art thou not fallen into a miserable bondage Doth not thy fear thy running away and endeavor to hide thy self discover thy guilt and servitude 3 It is a sarcastic biting upbraiding question Where art thou O! how is it with thee now Adam Hast thou not brought thy self to a sine passe Where is the Deitie thou affectedst Plato seems to give frequent hints and intimations of this Fal of Man and the servitude that attends it So in his Phaedrus pag. 245. he compares the Soul in its innocent state to a winged Chariot that slies aloft but in its lapsed state he makes it to have lost its wings and to be imprisoned in the bodie And the Platonists generally complain of the Souls servitude in the bodie as a punishment of some former sin Which makes Steuch Eugubinus and others to thinke that Plato knew more of the Fal than he would discover which he disguised under that Hypothesis of the Preexistence of Souls So Eusebius Praep. Evang. lib. 12. cap. 11. pag. 584. thinkes that Plato in his Symposium expressed the Fal allegorically under the Symbol of Porus of which see Court Gent. P. 1. B. 3. C. 5. § 1-6 2 Sin puls down and is repugnant to human Nature Sin strips off the Image of God as it divestes men of the Image of God Thus in sacred Philosophie Gen. 3.7 Gen. 3.7.22 And they knew that they were naked i.e. they perceived themselves divested of the image of God Thence v. 22. God said Behold man is become like one of us i.e. Ironically most unlike unto us a sad spectacle a prodigiose monster unlike the Creature made by us It alludes to the words of Satan v. 5. And ye shal be as Gods It is said Gen. 5.1 That Adam was created in the likenesse of God But v. 3. it 's added That he begat a son in his own likenesse i.e. sinful as he was This deprivation of the image of God is wel expressed by Paul Rom. 3.23 Rom. 3.23 For al have sinned and come short of the glorie of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are deprived spoiled divested of the glorie of God This may be taken 1 Actively Al have come short of the gloriose image of God and conformitie to his Law which Adam was at first invested with 2 Passively as to future Glorie The former sense seems primarily intended here Adams Soul was silled with the gloriose image of God but ah alas how has sin defaced and dissigured the Soul how far short doth it now come of that gloriose Image This Fal of man from the Image of God Plato was not altogether a stranger unto for in his Critias he saith that anciently there flourished in our first Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine nature which rendred them happy but human custome or sin prevailing an inundation of evils followed 3 Sin brings down human Nature and is repugnant thereto Sin is enmitie against God in that it infuseth a Principe of confusion enmitie and rebellion against God The perfection of human Nature consistes in an intimate adherence and subjection to God but sin puts a law of enmitie and rebellion into the heart Rom. 8.7 Rom. 8.7 The carnal mind is enmitie against God i.e. a complexe or systeme of al manner of enmitie yea nothing but enmitie enmitie in the highest-degree for abstractes speak formes and essences Greg. Nazianzen in Apolog. makes three Species of the carnal minds Rebellion and Reluctance against Grace 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servile departure from God 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contentiose aversion and obstinate reluctation against God 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stupor in sin when men rush into sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a bare face The carnal mind is the greatest enemie God has Al sin in corrupt nature is a kind of Antipathie against God that which puts men upon al acts of rebellion against and aversation from him Hos 4.12 A spirit of fornication Hos 4.12 16. i.e. of Idolatrie which is spiritual fornication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit denotes a vehement fervor flame or impetus of lust such as carries with it the highest impetuositie effort and force For the Hebrews cal al the extraordinary motions or perturbations of the mind Spirit Thence it follows from under God i.e. from under his Power Empire and Dominion From under hath the force of a privation and denotes their aversion from God Thence he addes v. 16. For Israel slideth back as a back-sliding heifer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a rebellious contumacious refractary heifer such as thinketh her self free casts off the yoke from her neck and is impatient of subjection as Deut. 32.15 The meaning is that Israel like a lascivious refractary Heifer had cast off al regard to divine Commands and wandred up and down according to her own lusts Thence follows her punishment answerable to her sin The Lord wil feed her in a large place She affects a wandring vagrant licentious course of life and she shal have it The Lord wil feed her in a large place or barren desert not in a fruitful place When Churches or people wander from God he wil feed them in a desert of affliction as Hos 2.14 Such is the state of those that wander from God Sacred Philosophie and the Greek Fathers expresse this enmitie of the carnal mind against God by such expressions as these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to resist God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to resist the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to affect to overcome the power of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make void or repel Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deride God And what greater bondage can there be than for a rational Creature to turne his back on God and flie from his chiefest good Doth not this pul down and impoverish human Nature Thence Plato in his Politicus tels us That after the Golden Age i.e. the state of Innocence had its period sin brought into the world a deluge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of confusion and disorder c. 4 Sin is most repugnant to human Nature Sin strips men of Humanitie in that it strips men of the right use of their Reason Wil Affections yea of their comfortable Being and Humanitie Plato in his Theaetetus assures us That the excellence of man consistes in his Ressemblance unto God but so far as he fals short thereof he fals under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothingnesse and Inhumanitie Sin reduceth human Nature to a kind of Inhumanitie and Nothingnesse in that it spoils it of the right use of its rational Being and operations For man having an intrinsec relation unto God as his first efficient and last End he so far enjoys his Being as he doth adhere to God he that bids farewel to or departs from God bids farewel to and departs from himself as to al right use
more they have the more they want the encrease of what they lust after makes them poorer as to real comfort and satisfaction therein Sin indeed makes men most poor in that it deprives them of God who is the best riches O! what a poor shiftlesse forlorne miserable thing or rather nothing is Sin 8. Sin captivates the Soul Sin the fetters of the Soul puts chains and fetters on it which is a great piece of servitude Al lusts do contract pinion and bind up the Soul which is in it self most ample and extensive Thus Plato in his Phaedo pag. 83. saith The mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is bound or fettered by sensual lusts And he subjoins the reason Because every pleasure and every dolor of the mind being as it were armed with a nail doth fasten it to the bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes it corporeous or sensual like the bodie Wherein he gives us a lively symbolic image how the Soul by sensual lusts becomes glued and chained to the bodie yea transformed thereinto Every Idol lusted after captivates the heart so many lusts so many chains yea every repeted act of sin brings the Soul under new fetters and bonds the longer such go on in ways of sin the greater slaves they are It 's true some mens chains are lined with pleasures or gilded over with terrene richesse but yet that addes not to their libertie yea the greatest natures and most noble dispositions if sinful have the greatest chains for by how much the more free such conceit they are or affect to be by so much the more they are intangled in their lusts as Esa 44.20 Such as feed on any Idol are chained thereto neither is it possible for them to deliver their own Souls Thus Hos 4.17 Ephraim is joined to Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound glued chained It alludes to the conjunction of unclean persons whereby they become as it were one flesh as 1 Cor. 6.16 Israel was chained to her Idols by indissoluble bonds of false Worship and it was impossible to pul her thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idols from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies grief straits trouble Idols do greatly straiten torment and vexe sinners and yet they cannot part with them Plato Repub. 9. pag. 579. tels us That sinners are shut up in the prison of their own lusts and fettered by their irregular desires Yea indeed every sinner is chained to the worst of Idols himself and fettered by his own lusts This we find exemplified in Simon Magus Act. 8.9 giving out that himself was some great one i.e. potent in miracles Act. 8.9.23 one that could do great feats Ambitiose self was that unhappy Centre unto which he was chained And it is worthy our serious observation to consider how this Idol chains and fetters his heart even by and under a profession of Religion The case stood thus Simon perceiving the Apostles to outshine him in doing miracles he has a mind to turne Christian thereby to gain the same power they were invested with as v. 19. Give me also this power Peter smelling out his ambitiose ranke hypocrisie tels him in plain termes v. 23. I perceive thou art in the gal of bitternesse and bond of iniquitie This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bond of iniquitie signifies 1 a Covenant or compact with iniquitie such as is between Servants and Masters or those who are in some deep conspiracie And so the sense is he was stil a sworne slave of iniquitie one bound to sin by an Oath of Allegeance and Supremacie 2 It is used by the LXX to expresse the bands of iniquitie or a chain such as prisoners are kept in Esa 58.6 3 It denotes the binding up of many things together Thus was Simons heart bound up by the chains of many sins And we find something like to this in Plato's Cratylus pag. 415. where he saith That the vitiositie of the mind appears much in sloth and he thence concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore sloth indicates that the bond or chain of the Soul is most potent and tenacious 9. Sin is the greatest servitude in that it makes men sots fools Sin folie and madnesse and mad men it deprives of the use of reason Thus Plato Protagor pag. 332. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not they who act irregularly act foolishly and madly So in his Phaedrus pag. 231. he makes inordinate love a kind of madnesse Also in his Timaeus pag. 86. he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorance specially of the supreme Being and Truth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disease and madnesse of the Soul And the reason is evident because the proper office and use of Reason is to unite the mind to its object Truth and so by consequence to that Truth primarily which is first and most intelligible in it self namely God in the contemplation of whom the minds perfection consistes But now sin disunites the mind from God and fils it with ignorance folie and madnesse Hence the knowlege of the wicked is termed by Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nocturnal knowlege because it neither illuminates nor directs nor delights them which are the three main offices of knowlege Thus our Lord the first Light and Truth assures us Mat. 6.23 That the very light and knowlege of wicked men though never so much cultivated and elevated by acquired notions or commun illuminations of the Spirit is but darknesse yea the blackest darknesse Stobaeus also informes us That according to Plato nothing was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ridiculous or absurd but sin And Grotius tels us That Plato conjoined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Luk. 23.41 so that nothing is indeed absurd but sin Hence frequently in sacred Philosophie sinners are said to be without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart i.e. practic judgement or conscience rightly informed as Jer. 5.21 and in the Proverbs oft Yea wicked men are stiled Psal 5 5. as elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mad men Thence it is said of the Prodigal Luk. 15.17 When he came to himself i.e. to an awakened conscience and sound mind which denotes that so long as he lived in sin he was not himself but like a mad man And indeed the more wit men have if under the power of sin the greater mad men fools and slaves they are because their wit doth but serve to entangle them in their lusts their reason doth but fortifie their minds with arguments and cavils against the means of their libertie 10. Sin Sin when prevalent makes men Bestes when in its dominion and prevalence transformes men into mere Brutes which is the worst of servitude Plato stiles sensual affections the brutish part of a man which when they prevail transforme him into a beste For whatever the heart of man doth vehemently adhere unto it receives a stampe and character from yea is transformed thereinto if the Soul strongly adhere to God it has
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiles he endeavors to heap up an infinite treasure of richesse involves himself in infinite evils 3 This servitude of Sin is infinite in regard of the Subject the Soul its infinite insatiable desire after its Idols Hab. 2.5 Thus sacred Philosophie Hab. 2.5 Who enlargeth his desire as Hel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplifiath extendeth even to infinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Soul desire or lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hel or rather as the grave which is never satisfied with dead carcasses Thence it follows and is as death and cannot be satisfied This infinite inextinguible thirst after terrene goods is wel illustrated by Plato in his Gorg. pag. 507. And therefore he must take care lest that giving way to his lusts and causing them to wander up and down unpunished whiles he endeavors to satisfie them he bring in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an infinite evil and live a vagrant robbers life Natural desires are finite but sinful infinite as Seneca 4 The servitude of Sin is infinite if we consider the nature and kinds of Sin Thus Plato Repub. 5. pag. 445. I see as it were from a watch-tower that the face of Virtue is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the face of Sin is multiforme and infinite Which his Scholar Aristotle wel explicates Eth. l. 2. c. 5. pag. 89. Moreover there are many ways to sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin is interminate and infinite but good terminate and finite as the Pythagoreans hold This he expounds thus There is but one way to hit the marque but infinite ways to misse it Thence saith Seneca Men follow sins without measure without end for indeed they have neither end nor measure Al moral good is bounded and measured by God as its last end and the Law of God as its rule but sin knows no bounds either of End or Law Virtue consistes in number weight and measure but sin is void of each This infinitude of sin and its servitude is set forth to the life in sacred Philosophie Amos 5.12 For I know your manifold transgressions and your mighty sins Here is infinitude both as to multitude and magnitude This infinite servitude of Sin is oft set forth by a miserable Amplitude So Prov. 5.23 And in the amplitude of his folie or sin shal he wander So Prov. 21.4 Esa 57.10 Jer. 13.22 4. The servitude of Sin is most penal and afflictive The servitude of Sin most penal and therefore most miserable There were among the ancient Romans servi poenae servants only of punishment such as were condemned to digge in metallic Mines or to sight with wild bestes and such is every slave of sin he is obnoxious to the most severe punishments This we shal explicate in the following Propositions 1 Al moral Evil has guilt appendent thereto as its immediate effect Guilt is not a physic accident or mode inherent in the Sinner but a moral debt contracted by him which as to God importes a certain moral right he has to punish the offender Whence Guilt is said to be a medium or middle thing between sin and punishment for as to its terme it belongs to punishment but as to the judge it belongs to sin yet it more properly belongs to the sin than punishment because it doth indeed antecede the punishment but is inseparably conjoined with the sin Noxa sequitur caput Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both Guilt and Sin denoting that guilt doth essentially and inseparably adhere to al moral evil 2 Punishment is an evil of passion inflicted for some moral evil action Punishment is said to be the necessary debt of sin and naturally due to the Sinner as he stands in relation to divine Justice Qui malum fecit malum ferat yet the actual inflicting of this punishment is not absolutely necessary in regard of divine Justice but rather the effect of his wil it is most just and morally necessary that the sin should be punished but yet it is not unjust for God to remit or relaxe this punishment for the greater advance of his glorie Every Soul that sins deserves punishment and fals under an essential natural and necessary obligation thereto and the execution of this punishment is morally necessary for the vindication of divine Justice of which more fully Chap. 11. Of the Justice of God 3 Punishment is either for the correction and emendation of the person offending or for the satisfaction of Justice and the person offended the former is usually stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castigation which Plato makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the medicine of the Soul So Plato Gorg. pag. 478. tels us That castigation is the medicine of impietie c. Thence Definit Platon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castigation is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The curation of the Soul from its sin This castigatory punishment is wel consistent with moral libertie for it 's a good Maxime among the Civilians Jure nullus ingenuus fit servus ex supplicio Gloss in Justin. Instit. That by right no ingenuous man is a servant of punishment i. e. albeit he may be punished as a free Citizen yet he is not as a slave devoted and destined thereto But vindictive judiciary punishment for the satisfaction of Justice and the person-offended always carries servitude with it Such offenders are properly poenae servi according to sacred Philosophie children of wrath i. e. sentenced and adjudged to punishment Hence that Effate among the Civilians A Servant whiles he lives is according to the civil Law reputed as dead Whence Slaves were anciently by the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 18.13 Bodies as Rev. 18.13 because they had no power over their own life wils or persons but were wholly their Lords Hence 4 Every Sinner under the Dominion of Sin is Servus poenae a Slave adjudged to the punishment of Sin Punishment is the usual attendent of servitude and the proper effect of sin Indeed sin and punishment came into the world together and al the art of man cannot separate them Gen. 2.17 Thus Gen. 2.17 In dying thou shalt die This reduplication according to the Hebrew Idiome notes the certaintie suddennesse perfection and perpetuitie of this death The righteous God never intended that any should purchase sin at an easie rate he gathers his rods for punishment from the same tree we planted by our sin Sin is the proper soil wherein punishment grows those that make bold with Gods Law must expect that he make bold with their peace and comforts Sin is never so swift in flying from God but divine vengeance is as swift in persuing of it Divine wrath which is the sorest vengeance lies in the bowels of every sin Death is the proper wages of sin Rom. 6.23 So Rom. 6.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies that stipend of fish or food which they gave
hath conceived mischief and brought forth a lie It 's spoken of Sauls mischievous yet abortive designes against David and it alludes to the pangs and torments of a woman in travel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies hard toilsome miserable labor such as poor slaves are tormented with The LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Greek Glossary found at the end of Cyril is rendred dolor So in the N. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies vexatious grief and torment as Rev. 16.10 11. 21.4 Hence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil man received its derivation For every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceives and brings forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miserable torments David's meaning here is Qui voluptari tradidere principia non ipsi voluptatem sed ipsos voluptas habet cujus aut inopia torquentur aut copia strangulantur Sen. That Saul had been long hatching mischievous designes ful of torment and anxietie and endeavored by much travel and sore labor like a woman in travel to bring them forth and accomplish them but he could bring forth nothing but a mere lie he was frustrated in al his mischievous contrivements Note here an elegant Allegorie in these termes Conceiveth travelleth and brought forth which argues the highest vexation travel and torment which Sinners labor under in al their mischievous designes as Jer. 4.31 Wicked men are as much tormented with the sin they love as with the fear of the punishment they hate al their labor is pain So Jer. 51.58 Habak 2.13 Sinners are said to labor in the fire Jer. 51.58 or for the fire i. e. 1 In vain without any profit as if any one should weave a thread over the fire which brings not only losse of labor but of materials also 2 To labor in the fire notes a dangerous tedious toilsome servile labor such as is proper to slaves What more tedious irkesome and fruitlesse than the drudgerie of sin Eccles 10.15 So Eccles 10.15 The labor of the foolish wearieth every one of them As in Nature it is not stormes without but vapors within the bowels of the earth raised up by subterraneous fires that cause Earthquakes and Tremblements so in the Soul it is not afflictions from without but the interne fire of lusts and sinful vapors that cause torments and tremblement in Conscience It 's better to be possessed of the Devil in the bodie than of lusts in the heart which always breed labor and pain No Sinner ever attains to what he aims at he would be somewhat else than what he is and these desires breed anxietie and torment 4 The servitude of Sin is of al most penal in that eternal punishment is annexed to and entailed thereon This is the top of al punishment that Sinners shal be turned into Hel with al their sins at their back Neither was this kind of punishment altogether hid from Plato for in his Gorg. pag. 522. we find this punishment thus described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a Soul to descend down to Hel laden with many sins is the most extreme of evils A great Philosopheme for a Pagan and that which argues his acquaintance with sacred Philosophie which more fully instructes us that sin is eternally punished in Hel because it makes a man eternally willing to sin The righteous God takes the same course in punishing sin as men take in the committing of it he sees men have an eternal love for and delight in sin and therefore they shal have an eternal punishment for sin As sinners lay up eternal treasures of sin so God layes up eternal treasures of wrath and punishment In fine what more just than that he who by sin acts eternally against the wil of God should suffer eternal torments against his own wil And can there be a more penal afflictive servitude than this § 8. Having explicated and demonstrated the servitude that attends Sin Al men borne servants of and dead in Sin it now only remains to demonstrate that al mankind are borne in this state of servitude It 's a Maxime in the Civil Law Just Institut l. 1. tit 4. That among Servants there is no difference so as one should be more a Servant than another though among Free-men there are many differences This holds true in moral servitude for among the Ilaves of sin there is no difference as to state because al are dead in sin and death as wel moral as natural admits no degrees al dead men are equally such without difference Whence the Civilians have another great Saying That a Servant is reputed dead whiles he lives Such are al the servants of sin who are really dead whiles they seem to live Lapsed man is under a miserable natural yet voluntary necessitie of sinning wherefore altogether uncapable of erecting himself to a state of virtue as before § 7. That al men by nature are dead in sin is an Hypothesis avouched not only in sacred but also in Platonic Philosophie Thus Plato in his Gorgias pag. 493. I heard this from the wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we are now dead and that our bodie is the sepulchre of our Soul By the wise men I presume he means the Barbarians specially the Egyptians and Hebrews from whom he received this Tradition That men are naturally dead in sin Thus Clemens Alexandrinus Strom. 5. pag. 419. In the Barbaric Philosophie they cal those dead who have fallen from their Dogmes and subjected their minds to lusts This Pythagoras expressed by the Symbol of a Coffin which he placed in the room of any expelled out of his Schole thereby to indigitate that he was dead Thence that other Symbol of Pythagoras Abstain from the dead i.e. from conversation with dead sinners which Symbol Grotius makes to be derived from the Hebraic Philosophie according to that of our Lord Mat. 8.22 Let the dead burie the dead Moreover Plato cals the life of men dead in sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a life without life Also he saith That mens Souls are in this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a ferine or brutish nature Yea Aristotle Problem S. 10. Prob. 45. assures us That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature doth althings that are wicked Among the primitive Christians nothing more commun than this Hypothesis That Virtue or Grace could not be educed out of the potence of corrupt Nature because al men by nature are dead in sins Thus Clemens Alexandr Strom. 2. proves against the sectators of Basilides and Valentinus those fore-runners of the Pelagians That faith is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good effect of freewil nor yet the prerogative of Nature But to explicate and demonstrate how al men by nature are under this spiritual death and moral servitude of sin take the following Propositions 1. Prop. This Philosopheme That al men are by Nature dead in sin is not hyperbolic but metaphoric and real Plato speaking of the moral death of
Plato Leg. 12. pag. 951. institutes a College for the inspection and conservation of Laws His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let him have recourse to their College which is constituted for the inspection of Laws Let this College consiste of Juniors and Seniors and daily at the break of day before the Sun rising let them convene First let there be of the Priests such as excel in the offices of Virtue then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Conservators of the Laws ten of those that excel in age and virtue c. The sum of al is this In as much as Laws without diligent conservation are apt to degenerate and fal under depravation from the unbridled lusts of men therefore there is need of certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conservators of Laws to keep their Autoritie inviolable on which account Plato constituted this his sacred College 9. From what has been laid down of Laws in the general A Law what we may with facilitie forme a particular Idea of a Law which Definit Platon is thus described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Law is a politic Decree of the Communitie constituted not for a certain time only This last clause is added to discriminate a Law from a Suffrage or Vote which is there thus defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Vote or Suffrage is a politic Decree constituted only for a certain time To speak more distinctly of a Law it includes two formal essential parts 1. It s Equitie Equitie and politic Constitution 1 Eqitio is as the Soul of the Law that which gives vital spirits and life to it and is one and the same immutable Reason which ought to diffuse it self throughout al Laws Whence a Law is defined by Pet. à Sancto Joseph The Ordination of Reason promulgated by him that hath the care of the Communitie for the commun Good Whence he proves That al Laws so far as they participate of right reason are derived from the eternal Law as also from natural Precepts By the Eternal Law they understand the Divine Decree or soverain pleasure of God whence the Reason and Equitie of al Laws both natural and politic receives its derivation Of this Equitie we have suffiiently discoursed in what immediately precedes 2. It s Constitution 2 Politic Constitution is that which draws down general equitie and applies it to this or that politic Societie according to the various exigences circumstances and reasons of State which are peculiar to that Societie or Republic for which the Laws are made 1 This politic Constitution is that which gives formal reason to politic Laws and renders them obligatorie to the Societie for which they are made Thence Definit Plat. pag. 415. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Legislator is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Framer of Laws accordin gto which we ought to live in Republics 2 This politic Constitution is the measure of al Controversies Determinations and Civil Justice in any politic Bodie Whence Definite Platon pag. 413. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Disceptation whether things be done justly or not And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bonitie of Laws is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the obedience of right Laws 3 This politic Constitution is that which gives Order to al Politie Thence Definit Platon pag. 413. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a similitude of Office and Action of al those things that are compared among themselves or more briefly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Symmetrie or proportion of Societie i.e. when al that appertein to such a Societie consent to walke and live together by soem commun Law That politic Constitution or Law gives Beautie Perfection and Order to al politic Bodies we are assured by Plato in his Gorgias pag. 503 504. where he shews that althings both natural and artificial receive their perfection from Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore an house having acquired order and ornament wil be good and commodous Whence he concludes That as health is the virtue and order of the bodie natural so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legal and Law is the Order of the Soul as also of Bodies politic Politic Law and Order are intimely conjoined both as to Name and Thing As for Names whence had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order its origination but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dath or as we may pronounce it tat Law Order Hence sprang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with its Derivates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Law as wel as Order so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute orderly Order as wel as Law Neither do Law and Order agree in the reciprocation of Names only but also in their Natures Hence Plato oft useth them promiscuously one for the other and joins them together as exegetic each of other So â—eg 7. pag. 780. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For whatever in a Republic is comprehended under a certain Order and Law and by the conduct thereof is governed cannot but be conjoined with the greatest goods But on the contrary either when there is no Order or when things are il constituted there cannot but follow the greatest perturbation which pervertes that good Order and al that Vtilitie that floweth thence Wherein we have these observables 1 He useth Order and Law promiscuously for one and the same thing So Leg. 9. pag. 875. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the next place we ought to choose Order and Law which propose what we are to consider and concernes the commun use of life 2 He saith that from this legal Order and its conduct the bonitie and perfection of things politic ariseth 3 that from the defect and want of this legal Order al perturbation confusion and evils in a politic bodie do arise More touching Order see § 1. § 6. Having explicated Legislation The several kinds of politic Administration which takes in the first part of Empire we now passe on to the second namely Administration or Jurisdiction which in Plato's Philosophie passeth under the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regiment or Governement from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arche a Prince Principatie or Governement Whence Lot is stiled by the Rabbines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince of the Judges So Rom. 8.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for Principaties Definit Platon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principatie is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The care or charge of the whole Which is a good Idea of politic Jurisdiction and Administration And that which we are herein to consider may be reduced to these two commun Heads 1 The several kinds of politic Jurisdiction or Administration with their preferences 2 The Civil Magistrate who is the Administrator of politic Jurisdiction First as for the several kinds of politic Jurisdiction or Administration they are reduced by Plato as
the supreme infinite Being than to be yoked with his Creature as a partial social coordinate cause 2 This also is inconsistent with the Subordination Dependence and Inferioritie of the second cause For al social partial causes are as such coordinate and equal the effect dependes on each but they depend not each on the other To make the second cause social and coordinate with the first what is it but to make it a first cause 3 This also is inconsistent with the prioritie and antecedence of Gods concurse for a partial causalitie is only simultaneous which has been already refuted 4 The sober Scholastic Divines have ever owned and approved a Totalitie of Divine concurse So Aquinas contra Gent. l. 3. cap. 70. It 's manifest saith he that the same effect is ascribed to the natural and second cause and to the Divine Efficace not as if it were partly from God and partly from the natural Agent but the whole effect is from both in a different mode as the same effect is attributed totally to the Instrument and yet totally to the principal cause The like Alvarez Disput 85. The Totalitie of Divine concurse as to the new Creature and Gratiose Effects is lively illustrated and demonstrated in Sacred Philosophie Thus Esa 43.7 Esa 43.7 Even every one that is called by my name for I have created him for my Glorie I have formed him yea I have made him Here Christ assumes to himself as the sole total principal Agent the Creation Formation and Consummation of the New Creature As in the old Creation God made first the rude Chaos out of nothing then out of the rude Chaos he formed the several species of the Universe and particularly the Bodie of Man out of the dust of the Earth which was Formation thence in the last place he breathed into Man a Rational Soul which gave Consummation to him So proportionably hereto Christ here assumes to himself a threefold concurse and each total in the framing of the New Creature he saith 1 I have created him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have educed or called him out of nothing as I did the first rude Chaos The new Creature is not educed out of the potence of corrupt Nature but out of nothing by Divine Omnipotence But if this be not enough to expresse the Totalitie of his efficacious Essicience he addes 2 I have formed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This also is a terme whereby the formation of Creatures out of the first chaos is expressed The sense is I have not only given him some first lines a rude masse or shape of a new Creature but I have fashioned and formed him as I at first formed Adam out of a piece of Red Earth or Clay For so the word signifies to forme or shape a thing as the Potter doth his Clay to this or that forme And if al this wil not suffice to demonstrate that Christ is the total Creator and Formator of the New Creature he addes yet farther 3 Yea I have made him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I have perfected and completed the whole worke I have made him such as I would have him conforme to mine eternal Idea concerning him he has no part wanting or misplaced not a finger or little toe defective he is a complete perfect new Creature and that by virtue of my Creation Formation and Consummation Thus the whole of the new Creature as wel as of the old is to be ascribed to Christ totally and solely as the Creator Fictor and Effector thereof And here we are also to note that it was usual with the Hebrews to expresse the workes of the interne new Creation under the symbol of the externe old Creation The Totalitie of the Divine concurse is also we expressed Esa 63.5 and Psal 94.17 5. Gods concurse particular not general only The concurse of God as the first cause is particular and proper not only general This Adjunct or mode of operation may seem novel but really it is not so Before we come to the demonstration of it we must premit some Distinctions and Limitations 1 We must distinguish between a general providence and general concurse we denie not but that Gods Providence as it extendes to althings universally may be termed general which yet doth no way induce or suppose a general concurse i. e. such as is alike commun to al effects and determinable thereby as the concurse of the Sun is determinable by the effects it workes on Such a general concurse is unworthy of the first cause who determines al effects but is determinable by none Bradwardine de Causd Dei l. 3. c. 7. p. 668. undertakes to give us the origine of this general influxe or concurse which he makes to be from the Pagan Philosophers ' specially the Astrologers who asserted an emanation or irradiation of general influxes from celestial Bodies which they supposed to be Gods on al subjects or maters 2 We must distinguish between a particular cause and a particular concurse We do not affirme that God is a particular cause but an universal cause concurring in a particular manner to al second causes and their effects And here Heereboord Select Disputat Vol. 1. Disput 10 and 11. whiles he justly opposeth his Master Burgersdicius for denying Gods concurse to be particular he himself false into this easie mistake of making God a particular cause For the obviating of which as also for the taking away the foundation of al the objections urged against our Hypothesis we say that God is an Vniversal Cause and yet his concurse as to the mode of its operation is particular God is said to be an Vniversal Cause in regard of the extent of his causalitie as it extendes to al objects effects and second causes universally and yet his concurse is particular as it is not like that of the Sun determinable by its object but doth in a particular manner according to the exigence and condition of the subject determine the same These things being premissed we procede to demonstrate that the concurse of God is not general but particular as to its manner of working with al second causes 1 From the nature of a General concourse which is of it self indifferent but modified and determined by the mater it workes on So the influxe of the Sun is only general and indifferent because modified by the mater it workes on as it is evident by the colors in a Rain-bow as also by the opposite effects it has on the waxe and clay To suppose Gods concurse to be thus General and Indifferent is every way unworthy of the first cause which determines al second causes but is determined by none To assert that the concurse of God is in the power of the second cause or mater it workes on what is this but to suppose the second cause to be first and the first second 2 From the manifold imperfections that are hereby imposed on God For if
and influence whence they consecrated the Laurel to Apollo which signified with them the heat and influence of the Sun the Laurel being a Plant as they say hot and alwaies green Such a soverain efficace did the Grecian Philosophers ascribe unto the Sun in regard of its influence not only on Plants but also on animal Bodies and therefore it is deservedly made by Plato a symbolic image of Gods efficacious Concurse on al create Beings and Operations Thus in sacred Philosophie we find Christ as the first cause of al Grace compared to the Sun and his gracious influxe to the beams of the Sun So Mal. 4.2 Mal. 4.2 But unto you that fear my Name shal the Sun of righteousnesse arise with healing in his wings and ye shal go forth and grow up as calves of the stal Christ here as the first original Spring of al Grace and compared to the Sun whence he is said to arise with healing in his wings i. e. his Beams for the Beams of the Sun are its wings whereby it conveighs an healing prolific influence to althings that have life The Sun indeed vouchsafeth warme efficacious influences to al natural bodies both vegetable and animal it has an universal prolific influence on al sublunarie bodies Thence it 's said Psal 19.6 Psal 19.6 And there is nothing hid from the heat thereof i. e. it s warme benigne influxe reacheth as some conceive unto al natural effects even to the very Minerals and Metals But certain it is that Vegetables and Plants are greatly influenced by the Sun Job 8.16 Hence that Job 8.16 He is green before the Sun Whence is the beautie of Roses the delicious suavities of Fruits the medicinal virtues of Herbes the nourishment of Corne the fatnesse of Olives the cordial and heart-reviving influences of Grapes but from the Sun So for the animal life are not al Insects produced by the Sun Yea doth not the health strength vivacitie and comforts of mans bodie receive much influence from the efficacious beams of the Sun as Job 30.28 Eccles 11.7 Is not then the Sun both in Sacred and Platonic Philosophie made an apt Symbol to represent the efficacious Concurse of God as the first cause of althings but more specially of supernatural effects O! what Soul-reviving influences are there in the warme beams of Divine concurse What universal inexhaustible infinite treasures of Divine light and heat are there in the Sun of Righteousnesse Are not his beams the light of life as Joh. 8.12 Psal 84.11 Such is the efficace of Divine concurse There is moreover a great emphase and elegance in that phrase Mal. 4.2 And ye shal go forth and grow up as calves of the stal i.e. as weak feeble Calves which in the winter by reason of the cold are kept in the stal at spring when they go forth and sport themselves under the warme healing beams of the Sun how greatly do they grow and thrive so the sick infirme friends of Christ when they lie under the warme refreshing corroborating influences of his medicinal Grace Yea this efficacious soverain Grace doth not only cure infirme consumtive Souls but also give life to dead Souls Thus Esa 9.2 The people that walked in darkenesse have seen a great light Esa 9.2 they that dwel in the land of the shadow of death upon them hath the light shined 1 This Prophecie refers to our Lords first Preaching among those that inhabited the land of Zabulon and Nephthali mentioned v. 1. and so applied Mat. 4.14 15 16. who were indeed at the coming of our Lord under very black Egyptian darkenesse whence they are said to walke in darkenesse 2 They are said to dwel in the land of the shadow of death 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that dwel denotes a fixed immobile state not only of such as travel or passe throwo a countrie but of inhabitants Then 2 we have the place of their habitation the land of the shadow of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the shadow of death whereby we may understand either a deadly shade such as by the dampe thereof strikes dead which is very frequent in some darke cavernes of the Earth or else by the shadow of death we may understand the Grave which is the darke shadowy habitation of the dead as Job 10.21 the Grave is stiled the land of darkenesse and the shadow of death And look as dead men are loged in the darke shadowy Grave so were these dead Souls in the land of Zabulon and Nephthali loged in the Grave of sin under the darke deadly shade thereof which implies a total privation of spiritual light and life Now 3 on these dead Souls dwelling in the Grave of sin the light shined i. e. Christ the Sun of Righteousnesse arose with healing under his wings or warme beams of efficacious Grace Yea how oft doth this omnipotent heart quickening Grace picke out the worst of sinners as fit mater to exert its soverain efficace on Esa 19.18 Thus Esa 19.18 In that day i. e. when the Sun of Righteousnesse shal arise on Egypt with healing under his wings shal five cities in the land of Egypt speake the language of Canaan i. e. be converted to God and swear to the Lord of Hostes i. e. bind themselves inviorably to Christ by an Oath of Allegeance and Supremacie one shal be called the Citre of Destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render the Citie of Destruction is rendred by Grotius Gataker and other Critics the Citie of the Sun called by the Grecians who possessed it Heliopolis which the Hebrews expressed by Bethsenes the house of the Sun i. e. consecrated to the Sun their principal God which was with al manner of idolatric Rites worshipped in this Citie For Herodotus assures us that this Citie Heliopolis was one of the sixe unto which the Egyptians used at some solemne times to repair out of al parts to celebrate the Worship of the Sun because here was their renowned Temple of the Sun as also Mnevis one of their sacred Buls which they worshipped as God of which see Court Gent. P. 1. B. 2. C. 8. § 9. Now this Heliopolis so much addicted to and immersed in Idolatrie is made one of the principal objects on which the Sun of Righteousnesse should arise with healing under his wings or beams of efficacious medicinal Grace So v. 22. And the Lord shal smite Egypt he shal smite and heal it and they shal returne even unto the Lord c. What! shal Egypt yea the most idolatrous Citie of Egypt Heliopolis be healed by the soverain Grace of the Sun of Righteousnesse O! what a potent demonstration is this of the omnipotent efficace of medicinal Grace May not this Argument be further promoved by a reflexion on these Britannic Iles and their prodigiose Idolatrie when the Sun of Righteousnesse at first arose on them with healing under his wings of Evangelic medicinal Grace But for the more ful explication
2 The Heirs of Salvation shal at last day be made conformable to and equal with the Holy Angels and together with them shal praise serve and enjoy God in al manner of intime communion unto al eternitie Luk. 20.36 For they are equal to the Angels Thus some interpret Zech. 3.7 And I wil give thee places to walk Zech. 3.7 or walks among those that stand by i. e. the Holy Angels that minister before God This may include Service both in the Church Militant on Earth as also the Church Triumphant in Heaven for Angels stand by and minister in both How potent promt and agile the holy Angels are to execute every Wil of God is wel expressed by Damascene Orthod Fid. L. 2. C. 3. The Angels saith he are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angels are potent and promt to fulfil the Divine Wil and are by the agilitie of their nature found every where present as the Divine beck commandes them So much for the Gubernation of the Holy Angels § 4. Divine Gubernation extendes it self not only to the good Angles but also to the Evil. Satan by Gods providential permission Gods Gubernation as to Evil Angels is the God of the wicked world who rules in the Children of disobedience 1. Satan is the Prince of this World Joh. 12.31 1 He is not a Lawful Prince but Vsurper he usurpes Christs Crown and intrudes himself on his Throne He affectes a Deitie to be God over the noblest part in Man his Mind as 2 Cor. 4.4 2 He is not an Absolute Prince but limited his Power is much narrower than his Wil and Malice He can do nothing but by Divine Permission and Gubernation 3 He is not a Free Prince but Vassal confined by Chains of Providential Gubernation Jude 6. 4 The main of his Kingdome consistes in the Free Election of wicked men Evil men electively put the Crown on his Head and bow the knee before him His Crown is supported by the voluntary subjection of wicked men Ephes 2.2 Ephes 2.2 According to the Prince Arbitrio Principis i. e. according to the Soverain pleasure of the Prince of the power of the Air 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here notes his Dominion and Soveraintie in the Air i. e. in this inferior part of the Universe The Spirit that now worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes his working with efficacitie in the Children of Disobedience i. e. Such as are addicted and have given up themselves to the disobedience of God but obedience unto Satan such as are his voluntary slaves 5 Satan is a Magnificent Prince having Legions and vast Armies under his command Eph. 6.12 Rev. 12.6 7. 6 He is a Prince of great Wisdome Experience and Subtiltie to deceive al that listen to him His Prudence as a Spirit is vast and his Experience of more than 6000 years greatly addes thereto 2 Cor. 2.11 So 2 Cor. 2.11 Lest Satan should get an advantage of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we should be over-reached or circumvented by Satan It answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies primarily to have more than we ought thence to cheat defraude c. The Metaphor seems taken from avaricious Merchants who take al occasions to circumvent Thence he addes For we are not ignorant of his devices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes here Stratagemes Machinations Plots Fallacies c. which he termes Ephes 6.11 Ephes 6.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wiles of Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysost is artificially to circumvent to cheat by rules of Art by a compendiose method to reduce persons or things under our power So that Satan it seems has got the art and method of deluding and cheating souls Whence he is stiled Joh. 8.44 The Grand Old Lyer 2 Tim. 2.26 or Cheater We read also 2 Tim. 2.26 of the snare of the Devil whereby he takes men captive at his wil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a military word and signifies to take alive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 2 Chron. 25.12 Satan has such a snare as he can thereby take sinners captive alive and at his pleasure 7 As he is a Prince of Power and Prudence so also of great malice and rage against the good of Souls 1 Pet. 5.8 Thus 1 Pet. 5.8 he is termed a Roaring Lion which notes his rage seeking whom he may devour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drink up at a draught Yea so great is his Rage against the good of Souls that he counts it a torment to be curbed or hindered in the execution of his malitiose designes as Matt. 8.29 Mat. 8.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to torment us O! what a torment is it to him to see a Soul delivered out of his snare Hence 2. Satan being the Prince and God of this World has Satan's Power to temte by providential permission a great power to temte and draw men unto sin 1 Satan as to us is not a mere Creator of his own Tentations but he takes the mater from those whom he temtes or from some circumstances that environ them Satan is oft the Father but Sin the Mother of Tentation 2 Satan cannot reach the human Soul or any Act thereof immediately The heart of Man is a privie Chamber into which none can enter but the King of Kings The thoughts and inclinations of the Soul have a covering over them which none can take off but he that made the Soul Satan may cast in Fire bals or send in Messengers and Letters by the mediation of the Phantasie but he cannot enter into the heart directly nor compel it to sin 3 Satan by Gods permission can worke curiously and efficaciously on the Organs of the Bodie Spirits Bloud and other Humors as Melancholie c. which are united to the Soul and have no smal indirect influence thereon 4 Though Satan cannot worke immediately on the heart yet he can worke immediately on the corporeous sensitive Soul particularly on the phantasie by making impressions thereon and forming such Ideas there as may affect the mind Satan may temte and persuade to Sin not only Morally by false suggestions and Images offered but also in some sense Physically by impressing and fixing those Images on the phantasie and coloring them over with the apparence of good 5 Satan has a very great and intime accesse unto the spirits of men not only as he is a Spirit but also as he is an unclean Spirit and his Kingdome a Kingdome of darknesse Hence he is said Luke 22.3 Luk 22.3 to enter into Judas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes an intime accesse into Judas as into his proper house He had been casting in darts into Judas's heart before as John 13.2 The Devil having now put into the heart of Judas to betray him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil having now injected or cast in this Tentation into his heart to betray his Lord. Now