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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	air_n	element_n	fire_n	13,062	5	7.1789	4	true

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

Sam. 19.43 Have wee not all a part in David the King So all the creatures say Have we not all a part in Man Illust 2 There are three worlds and man is the fourth First Quadruplex mundus elementaris caelestis supermundanus microcos●●us the elementary world Secondly the celestiall world Thirdly the angelicall or supercelestiall Fourthly the little world Man And those things which are found in the inferior worlds are likewise found in the superior we have here below the elementary fire here it is ignis urens burning fire This same fire is in the heavens and there it is ignis fovens vivificans it quickeneth and nourisheth all things There is fire above in the celestiall spirits and there it is ignis ardens amor Seraphicus burning in love Man the fourth world hath all these three sorts of fire in him First the elementary fire in the composition of his body of the foure elements Secondly the celestiall fire the influence of the Planets in him Thirdly the supercelestiall fire the love of God heating and burning within him Luk 24. Did not our hearts burne within us God hath joyned all things in the world per media Illust 3 by middles as first he coupled the earth and the water by slime so the ayre and the water by vapours the exhalations are a middle betwixt the ayre and the fire argilla or marle a middle betwixt slime and stones So the christall betwixt water and the diamond Mercury or Quicksilver betwixt water and metals Pyrrhites the firestone or marcasie betwixt stones and metals the corall betwixt roots and stones which hath both a roote and branches Zoophita or plants resembling living creatures as the Mandrake resembling a man the hearbe called the scythyan lamb● resembling a lambe or a middle betwixt animals and plants So amphibia as the Seale and such betwixt the beasts living on earth and in the Sea so Struthiocamelus the Ostrich betwixt fowles and beasts So the fleeing fishes are a middle betwixt the fowles and the fishes the batt betwixt creeping things and the fowles the hermaphrodite betwixt man and woman the Ape betwixt a man and a beast and man betwixt the beast and Angels A collation betwixt the child in his mothers belly A collation of man between the three states of his life and when he lives here after he is borne and when he lived under the ceremoniall Law In the mothers belly the first seaven dayes it is seede onely and then there is feare onely of effluctions but if the mother retaine the seede the first seven dayes then there is hope that it will be embryo this an imperfect child in the mothers belly after the seventh day till the fortieth day then there is danger that she is abhort if shee part not with this before the fortieth day then it is faetus vivens a living child till the birth When the child is borne if hee live till the seventh yeare then there is hope that he shall be lively and if he live till the fortieth yeare that then he usually comes to his perfection and wisedome Answerable to these under the ceremoniall law were the children passing the first seven dayes who were circumcised the eight and the fortieth day were to be presented before the Lord. Levit. 12.6 CHAP. VI. Of the soule of Man THe soule of man is an immortall substance Prop. The opposition betwixt the life of the beast and the soule of man Illust 1 That the lives of beasts are mortall sheweth that the soule of man is immortall First the life of the beast is mortall and perisheth with the body Reason 1 because there is no operation in the sensitive facultie without the organs of the body but in the beast there is no operation found above the sensitive faculty for they neither understand nor reason Psal 32.9 Be not like the horse or mule in whom there is neither understanding nor reason That the beasts neither can understand nor reason it is manifest thus because all beasts and fowles of the same kinde worke alwayes alike being moved onely by nature and not by art as all the Swallowes make their nests alike and all the Spiders weave their webs alike therefore the beast can worke nothing without the organs of the body whereupon it followeth that when the body of the beast perisheth the life perisheth also In every thing which may attaine to any perfection Reason 2 there is found a naturall desire to that perfection that is good which every thing desireth but every thing desireth the owne proper goodnesse in beasts there is no desire found but in their preservation of their kinde by generation they have this desire hic nunc at this time and in this place but their desire reacheth not to perpetuitie for the beast is not capable of perpetuitie therefore the life of the beast is mortall Delights perfect the operation Reason 3 and as sawces give a good relish to the meate so are delights to our workes when any thing hath attained the owne proper end it breeds delight but all the delight in beasts is onely for the preservation of their bodies for they delight not in sounds smels or in colours but so farre as they serve onely to stirre up their appetite to meate or to provoke them to lust as when the Elephant beholds red colours it moves him not to fight but stirres him up to lust and being thus enflamed he fights but simply his lust is stirred up by it therefore the beasts have no delight but in bodily and sensuall things and doe nothing but by the body therefore Levit. 17.11 The life of the beast is said to be in the bloud which is not to be found so in the soule of man If the sense received things without a bodily organ Reason 4 then any of the senses should receive in them both colours sounds smels and tastes because an immortall substance doth apprehend all the formes alike as wee see in the understanding using no bodily organ it understands all sensible things alike Therefore the sensitive facultie is still bound to the organs of the body The sense is corrupted by a vehement object as the sight is dazled Reason 5 and the eares are dulled by too vehement objects of seeing and hearing but the understanding the more it apprehends the more it is perfected because it useth no bodily organ as the sense doth Object But it may be objected against this out of Act. 26.24 Too much learning hath made thee madde then it may seeme that the understanding is dulled by learning and not perfected Answ when a man becomes madde through learning it is not the understanding simply that is madde but the distraction is in the sensitive part arising from the ill constitution of the body The soules of beasts are mortall Consequence therefore Plato and Pythagoras erred who held that they were immortall CHAP. VII Of the Immortalitie of the Soule THat the Soule of

that Tohu vabohu voide of all forme Gen. 1. Secondly to the Elements thirdly to that which is composed of two of the Elements as the vapours of Water and Ayre the exhalations of Aire and Fire Fourthly to those that are made of three Elements as the meteors Fiftly to those that are made of all the Elements as the inferior creatures Sixtly to those that have vegetative life onely as Plants and Hearbs Seventhly to those that have sense as the Beasts Eightly to those who have reason as men Ninthly to those that are intellectuall Spirits as the Angels Lastly to God himselfe Thus we proceed from the lower steppe of Iacobs ladder Gen. 28.12 and ascend up to God himselfe There are three sorts of causes Illust 2 the particular cause the universall cause Triplex causa particularis universalis supereminens and the supereminent cause Adam could not be led by the effect to take up the particular cause as here is an Image therefore Polycletus made it here is a Picture therefore Apelles painted it Secondly from the effect he could not be led to take up the universall cause alone as here is a man therefore the Sunne hath begotten him but this here is a man therefore the Sunne hath furthered his generation Nam sol homo generant hominem the Sunne and a Man beget a Man But from the effect he was led to take up the supereminent cause as here is a world therefore God hath made it Man before the fall A collation betwixt the Innocent and old Adam could clearely make up this conclusion here is a world therefore God hath made it but since the fall he maketh not this conclusion clearely for the greatest Philosophers thought the world to be eternall with God and here they stucke as mice in pitch There is a twofold disposition of the causes of all things in their operations Series causarum Duplex processus causarum inserie in circulo an order of causes and circulus causarum a circle of causes Hos 2.21 I will heare the Heavens and the heavens shall heare the earth and the earth shall heare the corne and the wine and they shall heare Israel this is series causarum Secondly this is the circle of causes as dew breeds cloudes cloudes breedes raine raine breeds deaw and so about againe 2 Pet. 4.4 This yeare as the last yeare all things continue alike since the beginning from the effects here we may be led to take up the first cause and so ascend to God Man before the fall went by the order of causes A collation betwixt the innocent and old Adam either from the cause to the effect or from the effect to the cause From the cause to the effect God must heare the Heavens that the Heavens may heare the Faith and the Earth must heare the Corne and Wine that they may heare Israel Duplex ordo in cognitione rerum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the effects to the cause as the Wine and the Corne heare Israel therefore the Earth hath heard the Corne and Wine and the Heavens have heard the Earth and God hath heard the Heavens But Man after his fall goeth like a blind horse in the milne round about in the circle of second causes Psal 12.9 Impij ambulant in circuitu and never elevate their minde to the first cause God Adam before his fall Prop. saw God clearely in the creatures as in a glasse We see three wayes First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illust streight out thirty or forty miles Secondly when we see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 streight up then we see so many thousand miles up to the Stars Thirdly if we looke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 downeward then we see but hard before us Man before the fall saw streight out A collation betwixt the innocent and old Adam beholding God but now hee lookes downeward onely now hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. Chap. 1. Vers 9. A pur-blind Man seeth nothing but that which is hard before him Object The effects cannot demonstrate the cause unlesse they be proportioned to the cause but there is no proportion betwixt the creatures and God therefore no creature can shew that there is a God Answ We may demonstrate that there is a God by his creatures although we cannot have a perfect knowledge of him by them Wee ascend by degrees to the knowledge of God Prop. Illust First Gradus perveniendi ad visionem Dei sunt hi. 1. in creaturis 2. vifibili signo 3. in umbris 4. in carne 5. per fidem 6. in gloria wee see him in his creatures Secondly by some vifible signe as Esay saw him Esa 6. In creata gloria Thirdly in umbris as the Iewes saw him Fourthly in carne as the Apostle saw him Fifthly per fidem as the beleevers see him Sixtly in gloria as the glorified see him A dam had a more cleare sight of God than that which hee had by the creatures he had a more cleere sight than that which Esay had hee had a more cleare sight than that which the Iewes had he had a more cleare sight than that which is by Faith but he had not so cleare a sight as the glorified have in heaven of God The knowledge which man hath by the creatures shall evanish in the life to come Prop. 1 Cor. 13.10 Illust 1 Prophesie and knowledge shall be abolished in the life to come because of their imperfection this imperfection the Apostle noted in these words 1 Cor. 12.9 We know in part and we prophecy in part we know in part by the creatures and so wee apprehend So we know imperfectly by prophecie 1 Cor. 13. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the Apostle understands that knowledge which we have of God by the creatures Rom. hap 1. Verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is which wee naturally know of God by the creatures and by prophecy here he meanes not onely the foretelling of things to come but also the interpretation of the Scriptures 1 Cor. 14. but when that which is perfect shall come both these sorts of imperfect knowledge shall be abolished this the Apostle declares by the example of little children 1 Cor. 13.11 whose knowledge groweth daily by experience then their former weake knowledge is abolished So he declares this by the similitude of a glasse Duplex speculum scripturarum naturae and of a darke speech Vers 12. There is a twofold glasse by the which we know God the first is the Scriptures the second is the booke of nature but by both these we get but an obscure sort of knowledge of God and as in an enigmaticall or darke speech we apprehend certaine signes but wee come not to the full meaning of the things signified as Sampson proposed to the Philistims this Riddle Out of the eater came meate and out of the bitter came sweet Iudg. 14.15 The

the first cause to eternitie and to the last cause in eternity which are the onely comfortable meditations CHAP. III. Of Mans Body THe body of man was created of the earth The Philosophers say Prop. in respect of the substance of the bodie it consists most of earth and water Illust 1 but in respect of vertue and efficacie it consists more of moyst and heate than of cold and dry that is it consists more of fire and ayre than of earth and water and so the body is kept in equall temperature in the operation of the elementarie qualities God made all things in weight number Illust 2 and measure Wis 11.17 In weight that the earth and water should bee heaviest in substance Omnia operatus est Dominus in pondere numer●● et mensura and that the ayre and fire should be lightest In number that a little fire should have a great efficacie and power as a great quantitie of earth In measure that they might keepe a proportion amongst themselves if this harmonie bee broken it bringeth destruction of the body as if the heat prevaile then it bringeth fevers if the cold prevaile then it bringeth lethargies if the moyst prevaile then it bringeth Hydropsies so that the extreame qualities according to the situation of the Elements heat and cold must bee temperate by the middle qualities of the middle Elements moyst and dry It is to bee marked how God hath showen his wisedome in creation First in placing man here below upon earth who had an earthly body Secondly his power when he shall place the same body when it shall bee made a spirituall Body 1. Cor. 14. in the heavens to dwell there Thirdly his justice in thrusting the bad angels who are spirits downe to the lower hells who were created to enjoy the Heavens if they had stood in innocencie God created the Body of man of the dust of the earth that it might be matter to humble him Prop. When Herod gave not glory to God Illust Act. 12.23 The Text saith that he was eaten with vermine in the Syriack it is He was made a stable for wormes Since the fall the body is nothing but a stable for wormes and food for them Abenezra R. Salomon and the Hebrewes marke that the flesh of man is called Lecham Bread Ioh. 20.23 Because now it is indeed bread and food for the wormes Out of a base matter God made an excellent shape of man Prop. Illust 1 Psal Rukkamte metaphera ab acupictoribus 139.15 How wonderfully hast thou made me below in my mothers womb a speech borrowed from those who worke Opus Phrygionicum Phrygian or Arras work The body of man is a peece of curious Tapestry or Arras worke consisting of skin bones muscles and sinewes The excellency of the body of man when he was first created may bee shewen by the excellent gifts which have been found in the bodies of men since the fal as one finding the length of Hercules foote gathered by it the proportion of his whole body So may wee by the reliques found in sinfull man gather what a goodly thing the body of man had beene before the fall As the complexion of David 1. Sam. 16.12 The swiftnesse of Hazael who was swift as a roe 2. Sam. 2. The beauty of Absalon in whom there was not a blemish from top to toe 2. Sam. 14. All which being joyned together would make a most rare man and if the miraculous wine changed by Christ Ioh. 2. at the marriage in Cana of Galile exceeded farre the naturall Wine how much more did the body of man in the first creation exceede our bodies now The members of the body of man are applyed to other creatures as the Head of spices Can. 4. Renes tritici the Kidneys of the wheate Devt 32. the Heart of the earth Matth. 12.40 the Lippe of the sea Heb. 11.12 the mouth of the sword 11.34 and such like all which shew the excellencie of mans body The measures of every thing are taken from the body of man as the Inch the Foot the Palme and the Cubit There are sundry members in the body of man which God ascribes to himselfe as the Head the Heart the Eares the Feete to expresse his attributes to us God hath made the body of man a Temple for himselfe to dwell in and the Sonne of God hath assumed the body of man in one person to his God-head a dignitie which the Angels are not called unto and after the making of man he left nothing but to make himselfe man Prop. God hath placed wisely the members in the body Illust 1 There are some members that are called Radicall members as the liver the heart and the braine in these Membra radicalia the Lord hath placed the Naturall vitall and animall spirits these spirits are carried by the Veines Arteries Nerves the Veines carry the vitall spirits from the Liver the Arteries carry the naturall spirits from the Heart Officialia and the Nerves carry the animall spirits from the Braine There are other members which are serving members as the hands feete and such The members of the body helpe one another the superiour rule the inferiour as the eyes the whole body againe the inferiour support and uphold the superiour as the feete the legges and thighes support the whole body The middle members of the body defend the body and provide things necessary for it as wee see in the hands and armes The Sympathie amongst the members if one bee in paine the whole are grieved againe when one member is deficient another supplyeth the defect of it as when a man wants feete hee walkes upon his hands so when the head is in danger the hand casts it selfe up to save it Lastly great griefe in one member makes the paine of the other member seeme the lesse which all shew the sympathy amongst the members The variety of the members of the body sheweth also this wisedome of God If all were an eye where were the seeing 1 Cor. 12.15 Of the severall outward members of the Body Of the Head THe Head is the most excellent part of the body First we uncover the Head when we doe homage to a man to signifie that our most excellent part wherein our reason and understanding dwells reverenceth and acknowledgeth him Secondly because the Head is the most excellent thing therefore the chiefest part of any thing is called the head Deut. 28.24 Thou shalt be the head and not the tayle So Christ is called the Head of the Church Ephes 5.23 and the husband is called the head of the wife 1 Cor. 11.23 So the excellentest spices are called the head of spices Exod. 30.25 All the senses are placed in the Head except the touch which is spread thorow the whole body Secondly the Head is supereminent above the rest of the body Thirdly the Head giveth influence to the rest of body Fourthly there is a conformitie betwixt the

Philistims could understand what was bitter and what was sweet but they could not understand the meaning of the Riddle So it is but an obscure sight we get here and enigmaticall comparing it with the sight which we shall have of God in the life to come A greater light obscures alwayes the lesser Illust 2 as the Moone giveth no shaddow when the Sunne shineth but shee casteth a shadow when the Sunne shineth not So the Planet Venus casteth no shadow when the Moone shineth but shee casteth a shadow when the Moone shineth not Here the greater light obscureth alwayes the lesser So in the life to come the glory that shall be there shall obscure all the light that wee get by the creatures now for if it shall abolish the preaching of the Law and the Gospel and the knowledge that wee get thereby 1 Corin. Then hee shall give up the Kingdome to the Father What Kingdome his personall Kingdome preaching of the Word administring of the Sacraments such if that knowledge shall cease in the life to come why shall not the knowledge which wee get by the creatures cease In a dimme light wee can perceive a thing which a greater light doth obscure Illust 3 as the light of the Starres obscures not the light of a Glow-worme but yet the light of the Sunne obscures both So the knowledge which Adam had by the voyce of God and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sight of God which he saw obscured not the knowledge which he had by the creatures But in the life to come the bright light in glory shall obscure both The sight which we have now of God Prop. farre differeth from the sight which Adam had in his estate of innocencie When we looke upon a thing by two media middles Illust if the nearest middle be perspicuous and more cleare Duo sunt media propinquius remotius eaque vel obscura vet clara and the furthest or remotest middle be thicker or more obscure then things appeare more cleare and evident unto us but if the nearest middle be obscure and grosse and the remotest clearer then things appeare lesse to us A man when hee beholds a Fish in the water he seeth her by two middles First by the Aire the clearer middle therefore the Fish seemeth greater to him and nearer but the Fish being in the water and beholding a man upon the banke first through the water the grosser middle and then through the aire the clearer middle the man standing upon the banke seemeth but little and a farre off to the Fish So we see the Starres by two middles first by the Aire which is the grossest middle then by the heaven which is the purer and remoter therefore the Starres seeme but little to us and a farre off Man before his fall did looke upon the clearer and more perspicuous middle A collation bet wixt the innocent and old Adam hearing Gods voyce and saw that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sight of God then he looked upon the more obscure middle which is the creatures therefore hee got a more cleare sight of God and nearer But after his fall he lookes first upon the creatures and then hee heares his word therefore the sight which hee gets of God here is more obscure and remote The diversitie of the sight arising three manner of wayes First from the object Secondly Illust 2 from the organe Thirdly from the middle First Tria requiruntur ad videndum objectum organum medium if the object be clearer or obscurer then the sight differeth Secondly if the middle be clearer or obscurer then the light differeth as if a Christall glasse be interposed the sight is clearer but if a greene glasse be interposed the sight is obscured Thirdly if the organ be hurt or when the spirits of the Eye are disturbed as we see in drunken and mad men to whom one thing appeares two and in these who runne till their heads be giddy The diversitie which wee have of the sight of God in the life to come and in this life A collation betwixt the innocent old renued and glorified Adam arising not in respect of the object God for he remaines One still to all the diversitie then ariseth partly from the diversity of the meanes for God doth not manifest himselfe by the like meanes to all and partly from the diversity of our apprehension for all apprehend him not in a like manner but in the life to come the diversitie shall not arise from the diversitie of the meanes being to some clearer and to some obscurer but onely according to the diversitie of our capacitie as a pint cannot containe a pottle and this shall make the degrees in glory 1 Cor. 15. A collation betwixt the first Adams knowledge and the second Adam Iesus Christ A collation betwixt the innocent and second Adam First the fulnesse of knowledge is of two sorts First in respect of knowledge it selfe Duplex est plenitudo scientiae 1. respectu scientiae 2. respectu ejus in quo est Secondly in respect of him that hath the fulfulnesse of knowledge The fulnesse of knowledge in respect of knowledge it selfe is then when one attained to the highest and uttermost of knowledge both Quoad essentiam virtutem intensivè extensivè that is when hee hath it so farre forth as it may be had and to all the effects and purposes whereunto knowledge doth or can extend it selfe this kinde of fulnesse of knowledge was proper to the second Adam Christ of whose fulnesse we receive Ioh. 1.16 The first Adam had fulnesse of knowledge Duplex plenitudo scientiae respectu obiecti intensive extensive in respect of the subject or him that had it according to his estate or condition both intensively to the utter-most bounds that God had prefixed and extensively in the vertue of it in that it extended to the performing of these things that hee was to performe in that place and condition that God had set him in Secondly The second collation betwixt the first Adams knowledge and Christs Thom part 3. q. 5. art 10. Christus consideratur ut viator ut comprehensor Christ the second Adam was both viator and comprehensor the Apostle toucheth both these estates Phil. 3. So runne that yee may comprehend Christ when hee was viator tasted of all our three estates for first he was free from sinne that was our estate in innocency secondly hee felt the punishment of our sinnes which is the condition of man fallen thirdly he saw God face to face when he was here viator upon the earth which shall be our estate in glory So Christ being both viator and comprehensor his knowledge differed farre from the first Adams for as hee was comprehensor Quadruplex cognitio fuit in Christo divina faciatis infusa experimentatis Duplex consider atio Christi ut Deus vel ut homo he had befide his divine

although it be long ere it burne Thirdly there is in a patient a passive or obedientiall power or that which they cal potentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or susceptiva as when the potter makes a vessell of clay Fourthly there is a meere passive power as a stone hath no aptnes to bee made a living creature Man before his conversion is not like powder which had a neere power to take fire he is not like greene wood which hath a remote power to take fire he is not like the stone that is meere passive but he is like the clay in the potters hand that is passive and capable to bee formed according to the will of the potter and in this fense is that of Augustine to be understood Velle credere est gratiae sed posse credere est naturae to be willing to beleeve is of grace but to be able to beleeve is of nature which Cajetan expounds wel posse credere is meant of the potential or obediential power God hath three sorts of workes which hee workes in our justification First Jllust 2 Tria genera operam Deus operatur in nostra justificatione such workes as are onely proper to God as to stand at the doore and knocke Revel 3. ●0 to open the heart and to inspire c. In which our will giveth neither concourse nor co-operation therefore in these we are onely passive and the will is actived not being as yet active it selfe Non habet activum concur sum hic sed solum modo recipit the will hath no active concourse unto grace here it hath onely an aptnesse to receive faith being wrought in it Secondly the begetting of new qualities in the habite as Faith Hope and Charity for to the bringing forth of such excellent qualities nature can doe nothing Man here also is passive as the ayre when it is illuminate by the light Thirdly such workes in the act as to beleeve repent c. which God workes not in us without us unto which purpose is applied that of Paul 1 Cor. 15. The grace of God with me and that of Augustine cooperando perficit quod operando incepit so the will of man by this concurring grace is made pedissequa and a subordinate agent unto grace grace being comes and dux August Epist 406. and the will being pedissequa sed non praevia attending grace but no wayes going before Prop. In the point of Mans conversion the will being moved afterwards moves it selfe Illust This action of the will is first from grace and secondly from the will it selfe in both these acts God concurres as the first agent and the will as the secondary In the state of corruption the Will is the true efficient cause of sinne in the estate of justification the will is truely indued with grace but in both these estates the Will is a true efficient but differently for in the sinfull estate the will is the principall efficient but in the estate of grace it is subordinate to the grace of God and not collaterall the holy Ghost quickning it and reviving it to worke and so by the grace of God wee are that we are 1 Cor. 15.10 Quest Whether is the conversion of man with his Will or against his Will Answ Voluntas confideratur ut est natura quaedam ut est principium suarum actionum The Will is considered two wayes First Vt est natura quaedam as it is a creature ready to obey God who rules the universe Secondly Vtest principium suarum actionum whereby it freely wills or nils in the first sence it is not against the will that it is converted in the second sence as it is corrupted willing sinne freely before sinne be expelled it is against the Will The water hath the proper inclination to goe downeward to the center yet when it ascends upward and keepes another course ne detur vacuum lest there should be any emptinesse in nature it runnes a course contrary to the own proper inclination so when the will obeyeth God in the first act of mans conversion it is not against the Will if ye respect the will as it followeth the direction of God but if yee respect the will as it is corrupt and sinfull it is against the will to obey God Quest Thom. cont gentil de miraculis Whether is the conversion of man a miracle or not Answ Dua conditiones requiruntur ut aliquid fit miraculum 1 ●e causa fit occulta 2. ut sit in re unde aliter videatur debere evenire We cannot call it a miracle for there are two conditions required in a miracle First that the cause which produceth the effect be altogether unknowne to any creature for if it be knowne to some and not to others it is not a miracle the eclipse of the Sunne seemes to the country man a miracle yet a Mathematician knoweth the reason of it therefore it is not a miracle The second condition required in a maracle is that it be wrought in a thing which had an inclination to the contrary effect as when God raiseth the dead by his power this is a miracle because it is not according to the nature of the dead that ever they should rise againe So when Christ cured the blind this was a miracle for nature would never make a blinde man to see so when Christ cured Peters mother in law of a feaver on a sudden this was a miracle for nature could not doe this in an instant If any of these two former conditions be lackeing it is not a Miracle Therefore in the defect of the second condition the creation of the world is not a miracle because such a great effect is proper to the nature of so glorious a cause but if Man or Angel could create it were a miracle for it is contrary to their finite nature to produce such an infinite effect So the creation of the Soule is not a miracle because God worketh ordinarily here nature preparing the body then God infuseth the Soule But if God should create a Soule without this preparation of nature this should bee a miracle in respect of the second condition as when he created Eve without the helpe of Adam and Christs manhood in the wombe of the Virgin Creatio est opus magnum sed non miraculum without the Virgine So the conversion of Man is not a miracle because the reasonable Soule was once created to the Image of God and is againe capable of the grace of God When wee heate cold water by fire although it be contrary to the inclination of the forme of the water to bee hote yet it may receive heate and when it receives heate it is not a miracle But improperly the conversion of Man may be said to bee a miracle in respect of the first condition required in a miracle because it is done by God who is an unknowne cause to us and although it bee not