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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

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

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

it is not meant of nothing privatively or in comparison but of nothing negatively and simply Rom. 4. Hee calleth upon things that are not as though they were He proceeded in the Creation from the negation to the habite Deus in creatione process it a negatione ad habitum a totali privatione ad habitum a partiali privatione ad habitum when hee made the world of nothing simply secondly from a totall privation to the habite when hee made light to shine out of darkenesse 2. Cor. 4.6 thirdly from a partiall privation to the habit when he made the day to succeede to the night God hath sundry royall prerogatives which onely belong to himsefe Prop. First God can create a thing of nothing Illust therefore the Magitians of Egypt who in shew had many things yet could not truely make the basest creeping things Exod. 8.18 Secondly it is Gods prerogative to turne a thing to nothing Tanta est distantia ab ente ad non ens ut à non ente ad ens for there is as great a vastnesse of motion from that which is to that which is not as is from that which is not to that which is A man may dissolve a body into dust by burning it but he cannot simply turne it to nothing for onely God by his power must doe this Annihilatio est substractio Divini influxus a thing is turned to nothing Solius Dei est creare de nihilo convertere in nihilum transformare addere formas rebus vivisicare conservare when God withdrawes his influence from it Thirdly it is God that can in a moment without natural preparation turne one substance into another as water into wine Iohn 2. and Lots wife into a piller of salt Gen. 19. therefore the Divell when hee would take a proofe of Christ whether he was God or not bids him change stones into bread Mat. 4. Fourthly it is Gods prerogative onely to adde formes to things man cannot simply invent a forme but compose adde or diminish from that which he hath seene already a man can make a mountaine of gold because he hath seene both a mountaine and gold so he can make Dagon halfe man and halfe fish because he hath seene both fish and a man before but hee cannot simply invent a forme Fiftly it is God that onely can put life into the creatures Sixtly to preserve and guide them continually Hee who needeth most helpes to his worke Illust 2 is the most imperfect worker There are three speciall workers considered in their place and decree Art Nature Ars Natura Deus operimur Est agens independens and God Art needeth many helpes Nature needeth few but God none for his working depends upon nothing and he presupposeth nothing to worke upon The perfection of art is to imitate nature the perfection of nature is to imitate God in his first creation when Art degenerates from nature then shee is ashamed and when nature degenerates from the first creation shee bringeth forth but monsters The tradesman when he worketh Illust 3 hee must have matter to worke upon and his patterne before him our minde when it worketh hath not neede of matter to worke upon but of a forme but God when he worketh needeth neither matter to worke upon nor patterne to worke by God when hee made the world of nothing First hee made it of nothing simply Secondly of a subject that had no hability to produce Ex inhabili subiccto as when hee made the plants out of the earth there was no more power in the earth at the first to produce these plants then there was in the rocke to give water Exod. 27. Thirdly he created man out of a subject that had no hability to produce the matter and of nothing simply touching the forme as hee made his body out of the earth Creatio in materia sed non ex materia which had no disposition in it for making of the body so he created the soule of nothing which is the forme of the body hee produced the soule of beasts both in the body and of the body He made the world of nothing E X hic non not at m●teriam sed ordinem OF signifieth not here any matter but onder onely Quest How were the creatures with God before the creation Answ Esse in sua causa ideale reale The creatures are said to bee three manner of waies First in the cause as the Rose in winter is in the roote although it bee not spred Secondly when they are in the mind by representation Thirdly when they have a reall existence The creatures were with God before their creation as in the cause so they were with God in his understanding before the creation and of this sort of beeing David speaketh Psal 139.16 saying Thine eyes did see my substance yet being imperfect and in thy booke all my members were written which in continuance were fashioned when as yet there were none of them but the creatures had not a reall existence with God as after when they were created The creatures eminenter sunt in Deo they are by way of excellency in God but in themselves they have a finite being Prop. God is the exemplar of all things Prop. The creatures are but as the shaddow to the body or as the reflex of the glasse presently vanisheth when the face is turned away So when God turneth away his face from the creatures they perish and turne to nothing Psal 104.29 They die and returne to their dust God in the creation created some things actually other things potentially in their first principles as Hony Wine The order of the Creation Oyle Balme and such God in the creation kept this order in the universe he proceedeth from the imperfect to the perfect Progressus ab imperfectis ad perfecta in universi creatione at in particulartum creatione a perfectis ad minus perfecta as the Elements were first created and then the things made of the Elements the things without life before things with life and of things with life hee made man last as most perfect but in particular things hee proceeded from the more perfect to the more imperfect as first he made the trees and then hee made the seede so hee made the Woman after the Man as more imperfect and passive Quest Whether could God have made the world better than he made it Answ Duplex perfectio graduum partium The world is confidered either in respect of the whole or in respect of the parts In respect of the whole the world is perfect both in respect of degrees and parts but respecting the parts severally the world was not perfect in respect of degrees for God by his power might have made particular things better than they were This the Scripture sheweth us Gen. 1. when it saith That every dayes worke was good but when it speakes of all together

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

had tyed a stone to her legge and as the bird mounted up the stone drew her downe againe which moved Anselme to weepe lamenting how men indeavoured to flee up to heaven and yet are still borne downe to the earth by sinne Mens passions now are like contrary winds or tides covetous man that is given to adultery is drawne by two wilde horses contrary-wayes for his covetousnesse bids him hold in but his adultery bids him spend Secondly now our affections are instable like the winds changing from this coast to that like Amnon who now hated Thamar more than ever hee loved her before Thirdly now the affections importunate us for sometimes they lie sicke as Ahab did if they get not Naboths Vineyard 1 King 21. or like Rachel who cried to Iacob Give mee children or else I die Gen. 30. or like the horseleech which hath two daughters that cry continually Give give Prov. 30.15 The regenerate man A collation betwixt the old and renewed Adam is renewed in all his passions as we may see in Davids love Psal 119 97. How doe I love thy law In his hatred I hate thy enemies with a perfect hatred Psal 130.22 In his desire mine eyes are dimme for waiting how doe I long for thy salvation Psal 35.9 In his feare his judgements are terrible I tremble and quake Psal 119.120 In his delight thy testimonies are my delight Psal 119.16 I rejoyce more in them then in a rich spoile Psal 119.192 In his sorrow mine eyes gush out with rivers of water Psal 119.136 But the unregenerate are renewed in none of these passions The affections of man since the fall are fearefull tormenters of him Prop. It is a greater iudgement to be given over to them Illust than when the people were given up to be slaine by Lyons 2. King 17.25 and it may seeme a greater judgement to be given over to these passions than to bee excommunicate and given over to Sathan for sundry that have been excommunicate haue beene reclaimed and called backe againe 1. Cor. 5. but very few of these who are given over to these passions are reclaimed It is a mercy of God when a man fals Conseq that God hath not given him over to his finfull appetite wholly but haue some seed of grace working within him which restraines him that heworke not sin with greedinesse and makes him long to bee at his first estate againe as wee see in that incestuous Corinthian 1. Cor. 5. when he had committed that beastly sinne in lying with his fathers wife yet the Spirit that was lurking within him stirred him up to repentance and made him to long to be at his first estate of grace againe There is a notable apologue serving for this purpose when Vlysses in his travailes had left his men with Circe that Witch she changed them all into divers sorts of beasts as into dogges swine Lyons Tigers Elephants Vlysses when he returned complained that Circe had done him wrong in turning his men into beasts Circe replied that the benefite of speech was left unto them all and so hee might demand of them whether they would be changed into men againe Hee began first with the Hogge and demanded of him whether he would be a Man againe or not he answered that he was more contented with that sort of life then he was before for when he was a man he was troubled with a thousand cares and one griefe came continually after another but now he had care for to fill the belly and to lye downe in the dunghill and sleepe and so hee demanded of all the rest about but all of them refused to turne men againe untill he came to the Elephant who in his first estate had beene a Philosopher he demanded of him whether or not he would be a man againe he answered that he would with all his heart because he knew what was the difference betwixt a brutish and a reasonable life The application of the apologue is this These beastly creatures given over to their sensuall appetites transformed and changed by Sathan into beasts in their hearts they desire never to returne to a better estate but to live still in their swinish pleasures and to follow their sensuall appetites But these who have the Spirit of Grace in them and are fallen into some haynous sin having tasted of both the estates like the Elephant they desire to be backe at their first estate againe Divinitie and morall Philosophy differ farre in shewing Man his sinfull passions Theologia moralis Philosophia differunt the moralists shew nothing but the out-side of these sinfull passions they leave them without like painted Sepulchers but within full of rottennesse and dead mens bones Math. 23.27 They hold up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a counterfeit glasse which maketh her finfull passions looke a great deale better than they are This counterfeit cure of the moralists curing the passions is not unfitly compared to a Barber for a Barber doth nothing to a Man but trimmes him washes him and shaves him he goeth not like a skilfull Physitian to finde out the cause of his disease but onely outwardly layes a playster to the sore and the passions mendaciter subijciunt se tantùm rationi they neither shew the beginning progresse nor remnant of their sinne But Divinitie sheweth this first as in a cleare glasse the ground of all our sinnefull passions First it lets us see in the bottome originall sinne the fountaine of all the rest which the moralist knoweth not Secondly it lets us see the first motions of the heart which are without consent to be sin and as in a cleare sun-shine wee see atomos the little motes which are the least thing that the eye of man can perceive So the Law of God lets us see the first motions arysing from originall sinne to be finne before God Thirdly Divinitie lets us see that unadvised anger is a sinne before God Fourthly it lets us see that Hee who cals his brother raca is to be punished by the Councell Mat. 5.22 Fiftly it lets us see what a sinne the fact it selfe is Sixtly it lets us see that when the revenge is pardoned yet remaine some dregges behind that we remember not therefore the Law saith Levit. 19.18 Yee shall neither revenge nor remember This the moralist cannot doe CHAP. III. How the passions are cured by the morall vertues THe morall Philosophers cure the Passions by morall vertues onely Prop. Illust There are eleven morall vertues that cure these passions which vertues attend them as Paedagogues waite upon their pupilles and they fing unto them as nurses do to their babes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast not burst not forth These passions have their beginning in the appetite and end in reason but the vertues have their beginning in reason and end in the sensitive appetite therefore they may fitly rule the passions The eleven vertues are Liberality Temperance Magnificence Magnanimity modesty Fortitude Iustice meeknes

to signifie that Iesus Christ subdued not onely his sensitive faculties but also the intellectuall in his will and understanding and it was for this that the High Priest under the law was forbidden to we are his girdle about his sweating places Ezek. 44.18 that is about his middle as the Chal. de Paraphrase interpreteth it not beneath but about his pappes to signifie the moderation of all his passions It is a true axiome quod operatur Christus pro nobis oper atur in nobis that which Christ doth for us he doth in us He subdueth his owne passions Reconciliando that He may subdue our passions Secondly Christ reconciles the passions which strive so one against another Iudg. 17.6 when there was no King in Israel every man might doe what hee pleased so these passions doe what they please contradicting one another till Christ come in to reconcile them Moses when he saw two Hebrewes striving together he sayd ye are brethren why doe ye strive Exod. 2.13 So when Christ seeth the passions striving one with another Hee saith Yee are brethren why doe yee strive Acts 7.24 Thirdly Rectificando Christ sets the passions upon their right objects whereas before they were set upon the wrong objects and he turnes these inordinate desires the right way A man takes a bleeding at the nose the way to stay the bloud is to divert the course of it and open a veine in the arme So the Lord draweth the passions from their wrong objects and turnes them to another Mary Magdalen was given to uncleane lust the Lord diverted this sinfull passion and she became penitent and thirsted after grace Luk. 8.2 So hee turned the passions of Saul when he was a bloudy murtherer to thirst for grace Act. 9. We know a womans appetite to be a false appetite when shee desireth to eate raw flesh or coales or such trash and that shee is mending againe when her appetite is set upon wholsome meates So when the passions are set upon wrong objects then a man is in the estate of sinne but when the passions are turned to the right objects then a man becomes the child of God Fourthly when Christ hath sent these passions upon the right object Immobiliter permanendo hee settles them that they cannot bee mooved for as the needle in the compasse trembleth still till it bee directly setled towards the North pole then it stands So the affections are never setled till they bee set upon the right object and there he tyes them that they start not away againe Psalme 86.9 David prayeth knit my heart to thee O Lord. The beasts when they were brought to be made a sacrifice were tyed with cords to the hornes of the Altar Psalm 118.27 that they might not start away againe So the Lord must tye the affections to the right objects that they start not away againe The passions are either in the concupiscible or irascible part of the Soule There be six passions in the concupiscible appetite Love hatred desire abomination pleasure sadnesse CHAP. VI. Of the Passions in particular in the concupiscible appetite Of Love LOve Amor est voluntarius quidam affectus quám coniunctissimè re quae bona judicatur fruendi is a passion or affection in the concupiscible appetite that it may enjoy the thing which is esteemed to be good as neere as it can Man before the fall Prop. loved God aboue all things and his neighbour as himselfe God is the first good cause and the last good end Illust he is the first true cause by giving knowledge to the understanding he is the last good end by rectifing the will therefore the understanding never contents it selfe untill it know God and the will never rests til it come to the last good end God is A to the understanding and Ω to the will He is mans chiefe good therefore he is to be preferred to all things both to our owneselves and to those things we count most of beside our selves wherefore Luk. 14. he faith He that loveth his life better than me is not worthy of me So Math. 10. He that loveth his father or mother better than me is not worthy of me so hee that preferres his owne love before God is not worthy of the love of God There are three sorts of love Illust 2 emanans or natural love imperatus or commanded love elicitus or love freely proceeding Triplex amor emanans imperdius elicitus Naturall love is that love whereby every thing hath an inclination naturally to the like as heavie things naturally goe downe to the center of the earth beasts are carried by sense and instinct to their objects the Pismire in Summer layeth up provision against the Winter Prov. 6.8 This naturall instinct the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So man is carried to his object by love because he must love something what better object could hee chuse to love than God Commanded love is that whereby reason sheweth us some good thing to be loved and then our will commandeth us to love the same If wee had no more but reason to shew it to us and the will to command us these wee enough to moove the affections to love God Love proceeding freely is that when the affections make choyce of God freely when as they consider his goodnesse that breeds admiration in them when they doe consider his beauty that breeds love in them and his sweetnesse doth satisfie their whole desires so that nothing is so worthy an obiect to bee beloved as God who hath all these properties in him God loved us first Ioh. 3.16 therefore we are bound to love him againe There are three sorts of love First Triplex 〈◊〉 quaerens vtile lascivus pur●● the love that seekes his owne profite onely as when a subject loves his Prince onely for his goods such was the love of Laban to Iacob here the Prince is not bound to love his subject againe neither was Iacob bound to love Laban for this sort of love Secondly the love that lookes to filthinesse and dishonestie such was the love which Putiphars wife carried to Ioseph Gen. 39.9 Ioseph was not bound to love Putiphars wife againe in this sort of love The third sort of love is most pure and holy love and in this love wee are bound to love backe againe God loved us before wee loved him hee loved us freely and for no by-respect therefore wee are bound to love him first and aboue all things The Part loves the being of the whole Illust 3 better than it selfe this is seene in the world the great man and in man the little world for the water in the great world ascends that there should not bee vacuum or a vastnesse in the universe for the elements touch one another as wee see when we poure water out of a narrow mouthed glasse the water contrary to the nature of it runneth up to the ayre that

not marry a whore because hee got not her onely love So Christ will have of his Church her first love her just love and onely loue That which was typicall to the high Priest vnder the Law is it lawfull for them to make a rule of it under the Gospell So from the ceremoniall Law they have ordained that none who hath any blemish in his body may be a Priest such they make irregular and not capable of the Priesthood So they make defectus natalitium an irregularity that no bastard can be a Priest all borrowed from the ceremoniall law And they two shall be one flesh Mat. 19. This condemnes polygamy as well as digamy Conseq 2 for after marriage the man hath no more power over his body but his wife neither hath the wife power over her own body but her husband but it was never lawfull for the wife to have moe husbands at once therefore it was never lawfull for the man to have more wives at once A concubine among the Hebrewes is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividere virum because when hee is marryed to more he is divided among them Hence the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine pellex which we call a concubine or halfe wife To prove that Polygamie is unlawfull wee will confirme it by two places of Scripture That Polygamy is unlawfull the first is out of Levit. 18.18 Yee shall not take a woman to her sister that is yee shall not take moe at once That this verse is meant of monogamie is proved by analogie with the 16. verse where it is said thou shalt not uncover the nakednesse of thy sister in Law Againe the text would be too farre strained if it were other wise interpreted for the Scripture calls second wives in polygamie vexers or enviers as here and the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Penninah is called the adversary of Anna the other wife of Elkanah 1 Sam. 1.6 So Adah and Zillah the wives of Lamech Gen. 4.23 Thirdly because digamie and polygamy should no wayes be discharged in all the Scriptures if not here except to the King Deut. 17.16 which were contrary to the Scriptures and this Christ maketh manifest Mat. 19.5 and Paul 1 Cor. 6.16 The Karram among the Iewes called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these followed the literall sense of the Scriptures and therefore were called Domini versuum they followed this interpretation But the Pharisees in Christs time interpreted the words thus Yee shall not take a wife and her sister so long as she liveth but after shee is dead ye may marry her sister for say they as two brethren may marry one wife Deuteronomie 25.5 so may one man marry two sisters one successively after another But this was onely a pharisaicall glosse contrary to the command of God for when the Lord commanded one brother to raise up seed to another that was onely to his eldest brother and therefore that place of Deuteronomy If brethren dwel together and one of them want seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnus is to be understood Primus or primogenitus for none of the brethren had this priviledge but the eldest brother he was a type of Christ that was the first borne among many brethren Rom. 8.29 If seed had beene raised up to any of the rest of the brethren it had bin incest Lev. 18. The second place to prove that polygamy is unlawfull is out of Deuteronomie 17.17 The King shall not multiply wives The Pharisees who gave way to the sinnes of the people interpreted the Law thus The King shall not multiply wives that is he shall not have too many wives for they say David had eight wives and yet this was no polygamy in him they adde further that it was lawfull for the King to have eighteene wives as witnesseth R. Salomon and Lyra. But they say Salomon trangressed this commandement in multyplying wives In this same place of Deuteronomie it is said the King shall not multiply gold and silver Now say they as the King might exceed other men in riches why then was it simply discharged him to have many wives To this wee answere that when the Lord makes his covenant it binds him equally Who sits upon the Throne and him who drawes the water or hewes the wood Deuteronomy 29.11 The King hath greater priviledges in honours and dignities then other men have but hee hath not greater power to sinne for hee is forbidden to multiply gold and silver and that is to seeke for more than may serve for his dignity and place but hee might never multiply wives more then others for the Law stands immoveable Gen. 2 And they two shall be one flesh Obiect But the Lord said to David I have given thy masters wives into thy bosome 2 Sam. 12.8 Therefore a man might marry moe wives Answ God gives things two manner of wayes Sometimes he gives them by a genrall dispensation and gift and by this gift a man hath not a right to the thing unlesse hee get it confirmed by another right and the things which God permits in this sense Dona a Deo dupliciter dantur 1. generaliter permissivè 2. exbene placito may bee sayd to bee his gifts As hee gave Nebuchadnezzar power over the Nations but by this gift Nebuchadnezzar had no right for God onely permitted him to tyrannize over them But when God confirmes this first gift to a man then he gives it ex bene placito according to his good pleasure as he gave Eva to Adam at the beginning God gave Sauls wives to David by the first gift onely by permission but he had never this gift confirmed therefore no polygamie is lawfull Quest But what shall wee thinke of this polygamie of the fathers Answ Adulterium propriè et largè sumptum Wee cannot hold it to bee adultery taking adultery properly for if it had beene adultery in the proper signification God who reproved David for his adultery so often would not have suffered this sin unreproved but our Divines make it a sinne lesse than adultery and more than fornication Yet taking adultery largely it may be called adultery Hosea 9.16 They shall commit adultery and shall not increase this seemes to be spoken of the polygamists and not of the adulterers for it were no punishment for the adulterer to want children but the Polygamists did chuse many wives of set purpose that they might multiply children So that polygamy in the largest sense may be called adultery Incest is sometimes called fornication 1 Corinth 5. The lesse sinne is there put for the greater sinne so when polygamie is called adultery in the Scriptures the more sin is put for the lesse yet it is not properly adultery because God permitted it for the time that his Church might increase Quest But how came it that the Prophets did not reprove this sinne Answ There is in a Countrey a