The Portraiture of the Image of God in Man, Part 1 · Chapter 13 – Chapter 14
CHAP. XIII Of Adams acquired knowledge of God by the creatures.
Man before his fall, Prop. knew God by the creatures. We are led to take up God ſundry wayes. Firſt, Per viam negationis, Illuſt. 2 as God is not this, nor this; therefore he is this; Tribus modis pervenitur ad cognitionem Dei. 1. per viam negationis.the Scriptures proceede thus in diſcribing God, as, God cannot denie himſelfe, 2 Tim. 2.13. God dwels not in houſes made with hands, Act. 17. God neither ſleepes nor ſlumbers, Pſa. 121.4. Here we proceede as the carver of an image doth, he cuts off this and this, to make it thus: and for this purpoſe they apply that of Seneca, Deus est id quod vides, & quod uon vides; God is that which thou ſeeſt, and which thou ſeeſt not; by affirmation we know what a thing is, and how it is diſtinguiſhed from other things; but when we proceed by way of deniall, we diſtinguiſh a thing from other things, but know not what it is. Anſelmus ſheweth this way of negation very excellently; Circumſpicit anima mea, & non videt pulchritudinem tuam; auſcultat & non audit harmoniam tuam; olfacit & non percipit ordorem tuum, palpat & non ſentit levitatem tuam, habes enim haec in te domine Deus, modo ineffabili: that is, My ſoule looketh round about and ſeeth not thy beauty, it hearkneth, and heares not thy harmony, it ſmels but ſmels not thy ſavour, it ſeeles but feeles not thy lightneſſe, for thou haſt theſe things in thee O Lord after an inſpeakeable manner.
But here wee muſt marke that wee muſt not ſtill proceede in deniall, for then our mindes would evaniſh to nothing; but at laſt wee muſt reſt in ſome poſitive thing, which carrieth ſome reſemblance of God; he is not a body, becauſe a body is compoſed, hee is not like to other Spirits mutable: but a Spirit immutable, moſt ſimple, and of himſelfe.2. perviam eminentiae.
Secondly, we proceed, per viam eminentiae, good and evill are ſaid to be comparatively with that which is beſt; amongſt the creatures a Body is good, a Spirit is better, which notwithſtanding hath not his goodneſſe of himſelfe; therefore hee muſt have it of him, who is abſolutely good; The Scriptures teach us how to take up God thus, the excellent things, it calles them Gods things or belonging to God; as high mountaines it calls them Gods mountaines, Num. 10.33. tall Cedars it calles them, Gods Cedars, Pſal. 80.11. great wreſtlings it calls them Gods wreſtlings, Gen. 30.8. So it is ſaid, Ninive was great to God, that is, very great. Ionas 3.3. So, Moſes was faire to God; that is, very faire, Act. 7.20. So when the Scripture will expreſſe great things, it compounds them with the name of God, Iah, ſo with the name of God, El, 2 Sam. 23.20. Arriel, that is, as yee would ſay, A very ſtrong Lyon, to teach us that when we ſee any excellent thing in the creatures, wee ſhould elevate our mindes to the infinite beauty and greatneſſe which is in God, Gen. 33.10. therefore Iacob when hee ſaw Eſaus loving countenance, it was as though he had ſeene the face of God.Cant. 8.6. Flamma Iah.
When the beames of the Sunne ſtrike upon a watry cloude, the beames are reflected backe againe to the Sunne, and leave behind them in appearance to our ſight imaginary colours, which is the Rainebow. All the creatures ſhould be reflexed backe againe to God; the beauty in the creatures is but a ſhadow, untill we come backe to the beauty in God; and as we count little children fooliſh, who come to catch the Rainbow by the two ends, ſo are they fooliſh who are bewitched with the beauty in the creatures, and aſcend not to the beauty in God.
Thirdly, 3. Per viam cauſationis.we proceede to take up God, Per viam cauſationis, from the effects to take up the cauſe; as firſt, to that firſt matter, which the Philoſophers call Materia prima, or 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 onelyonly, 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; foreign & foreign.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, foreign, Illuſt. ſtreight out thirty or forty miles. Secondly, when we ſee foreign ſtreight up, then we ſee ſo many thouſand miles up to the Stars. Thirdly, if we looke foreign, 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 onelyonly; now hee is foreign, 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 foreign here the Apoſtle underſtands that knowledge which we have of God by the creatures, Rom. hap. 1. Verſe 19. foreign, that is, which wee naturally know of God by the creatures: and by prophecy here, he meanes, not onelyonly 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 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 foreign, 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 foreign, 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 onelyonly 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 knowledge, his bleſſed knowledge, which they call facialem cognitionem; and beſides that he had inditam or infuſam cognitionem; and thirdly, acquired or experimentall knowledge. Chriſts knowledge then was either as hee was God, or as hee was Man: as hee was Man hee was either comprehenſor or viator; as hee was comprehenſor he had that bleſſed knowledge, called facialis; as hee was viator, his knowledge was either infuſed, or experimentall; his infuſed knowledge, was either knowledge of naturall things, in which hee excelled Adam in his fiſt eſtate; or his knowledge in ſpirituall things, and herein hee excelled the Apoſtles and Angels themſelves, in the knowledge of the myſteries of our ſalvation. His experimentall knowledge, was that whereby hee learned things by experience as we doe. In his infuſed knowledge he grew in the habites. In his experimentall knowledge hee grew from the privation to the habite, as he was comprehenſor hee grew not in the habite, as hee was viator, hee grew in the habites of things which were infuſed into him; as he was viator hee grew from the privation to the habite, in theſe things which he learned by experience.
Chriſts infuſed knowledge differed from his bleſſed knowledge; Differentia inter Chriſti infuſam, & beatam cognitionem.for by his bleſſed knowledge he ſaw things in verbo in the word, but by his infuſed knowledge hee knew things in genere proprio, & per ſpecies rerum; by the formes of things as they are here below. Secondly, Duplex cognitio, babitualis, & actualis.his bleſſed knowledge, ſemper eſt in actu, it is ever in act; but by his infuſed knowledge, hee goeth from the habite to the act, turning himſelfe to the view of things here below actually: as when Chriſt aſked of Peter, Matt. 17.25. Whether or no doe the Kings Children pay tribute; Chriſt had the habite here, and knew well enough that the Kings ſonnes pay no tribute; now hee turnes this habite to the act, when hee propounds this queſtion to Peter. Againe, Cognitio duplex, abſtractiva & intuitiva.there is a twofold knowledge, abſtractive, and intuitive: I have the abſtractive knowledge of a roſe in winter in my minde; I have the intuitive knowledge in my minde whē I ſee the roſe grow in Iune. Chriſts abſtractive knowledge is the habite; and his intuitive knowledge is the act. Chriſt he excelled the Angels, in this infuſed knowledge, for although they have ſpecies connatas rerum, naturally bred with them, yet this infuſed knowledge farre ſurpaſſed theirs; ſo it farre ſurpaſſed the knowledge of all the Prophets, for his Body and Soule being hypoſtatically united to the God-head, he muſt have a more perfect knowledge than any other man could have infuſed in him. Thirdly, he had experimentall knowledge, and herein hee grew from the privation to the habite; as in his infuſed knowledge he grew but from the habite to the act. When a Doctor goeth to the Schooles to teach, he proceedes from the habite to the act, and hee growes in the habite: Chriſt grew thus in his infuſed knowledge, but hee grew not ſo in his bleſſed knowledge. When a boy goeth to the Schooles to learne, he goeth from the privation to the habite, and ſo did our Saviour Chriſt, in this third ſort of knowledge experimentall; and hee knew more when hee was thirty yeeres old, than when hee was twelve; hee could not tell what woman touched him in the multitude (when they crowded about him,) untill the woman with the bloody-flix, fell downe before him and acknowledged it was ſhee, Luk. 8.45. So he could not tell whether there were figges upon the figge-tree by this ſort of knowledge, Marke 11.13. and in this ſenſe hee was ignorant of the day of judgement, Math. 24.36. this ignorance in Chriſt was not ſinfull ignorance, it was ignorantia purae negationis, but not pravae diſpoſitionis, for hee was ignorant of nothing of that which hee was bound to know; when hee was here upon the earth hee was ignorant of this day of judgement as Man, Matth. 24.36. foreign.both in his infaſed and experimentall knowledge; firſt, in his infuſed knowledge, for all infuſed knowledge proceedes from the habite to the act, for by exerciſing the habite wee come to the act, but Chriſt by his infuſed knowledge could not come to the act, to know of this day in particular. Hee knew that God ſhould judge the world, and that he ſhould judge it on a certaine day, here he proceeded from the habite to the act; but from the habite hee could not proceede to this particular day, for this is, ſuperioris ſcientiae; farre leſſe could he know this particular day, by his experimentall knowledge. But now being in glory and having received all power, and being appointed judge of the Church, it is moſt probable that now as man hee knoweth this day.Origen in tract. 3. in Matth.
In his experimentall knowledge hee farre excelled Adam; for Adam non pernoctavit in honore (as the Iewes ſay) Pſal. 49.3. Hee lodged not one night in honour; they gather hence that Adam fell in the day of his Creation; and conſequently could not have ſuch experimentall knowledge of things as Chriſt had. This his experimentall knowledge, hee learned it not of any teacher as we doe, neither from any Angel: hee was taught by no man, for when he was twelve yeeres of age he could reaſon with the Doctors, Luke. 2. So Iohn 7. they marvailed whence he had ſuch learning, ſeeing he was not taught. Secondly, hee had it not from an Angel; an Angel in his agony came and comforted him, Luke 22. that it might evidently appeare that hee was Man, and ſtood in neede of comfort; but they never came to inſtruct him.
We and the Church of Rome differ about this ignorance of Chriſt, A collation betwix the church of Rome and us, concerning Chriſts knowledge and ignorance.for they hold that Chriſt is ſaid to be ignorant of the day of judgement, becauſe he would not reveile it to others; the Scriptures ſay hee grew in knowledge as hee grew in ſtature, Luke 2. but he truely grew in ſtature: therefore hee truely grew in knowledge. Secondly, the Scriptures ſay, Luke 2. that hee grew in grace with God and Man; but hee cannot be ſaid to ſeeme to grow in grace with God; therefore hee cannot bee ſaid to ſeeme to grow in grace with Men, but verily and truely to grow. There is in an Infant, the firſt act of reaſon, when hee beginneth to ſpeake; and the ſecond act, when hee beginneth to learne; and the firſt act of knowledge, Duplex actus rationis primus, & ſecundus: ita & duplex actus ſcientiae, primus & ſecundus.is the ſecond act of reaſon; an Infant hath the firſt act of Reaſon, but not the ſecond. A learned Man when he is ſleeping hath the first act of knowledge, but not the ſecond.
The Ieſuites will have Chriſt, when hee was an Infant, to have the firſt act of knowledge, as the learned man when hee is ſleeping: and they make him onelyonly to proceede from the habite to the act in knowledge. But we hold that in his experimentall knowledge, hee was like other children, who have onelyonly the act of reaſon, and proceeded from the privation to the habite.
A collation betwixt the knowledge of the firſt Adam, A collation betwixt the knowledge of Adam and the Angels.and the knowledge of the Angels.
Firſt, the Angels take up things by one act, they neither diſcover nor reaſon; they learne not hoc ex hoc: ſed hoc poſt hoc; this of this, but, this after this; they proceed not by way of Syllogiſme, enthymeme, or induction as wee doe; they are intelligentes creaturae, but not ratiocinantes, underſtanding creatures, but not reaſoning; ſo ſhall the knowledge of Man, which hee ſhall have of God in the life to come, bee intellectuall and not by diſcourſe; the Apoſtle Epheſ. 3.10. ſaith The Angells learne by the Church, they take up in an inſtant the cauſe with the effect; but Man before the fall tooke up the cauſe by the effect in time: in thunder there is lightning and the cracke, theſe two goe in an inſtant together: and thus the Angels take up the knowledge of things; but Man cannot in an inſtant take them up together becauſe of the organs of the body.
Object. But it may ſeeme that they goe from the ſigne to the thing ſignified, Exo. 12. the blood was ſprinkled upon the lintels of the doores, that the Angel might not destroy their houſes.
Anſw. The Angel reaſoned not thus as we doe; here is the ſigne, therefore here is the houſe; but this blood was ſprinkled upon the lintels of the doores, to confirme and aſſure the doubting Iſraelites, that the Angel ſhould not deſtroy them.
The Sacraments are not inſtituted for Angels, Conſequence. or for men angelicall like unto Angels, but for poore and doubting ſinners.
Adams experimentall knowledge, The ſecond collation betwixt the firſt Adams knowledge and the Ang…Is.was gotten from formes drawne from their ſingular objects, as the face in the glaſſe, differeth from the face it ſelfe, and the print in the waxe from the ſeale; ſo that which Adam abſtracted from the creature, Scientia eſt abſoluta & eſſentialis in Deo, in mente humana eſt abſtractiva ſpecies, in phantaſia humana eſt concreta, ſed angeli intuentur ipſas eſſentias.differed from the creatures themſelves; but the knowledge of the Angels is not abſtractive, they behold the eſſence of things, and take them up. The Angels have three ſorts of knowledge. Firſt, their morning knowledge, which is the knowledge they have of the myſtery of the incarnation, 1. Pet. 2. They deſire to looke into this myſtery. Coll. 3 Triplex angelorum cognitio, matutina, meridiana, Veſpertina.Secondly, their midday knowledge, which is the knowledge they have in beholding the God-head. Thirdly, their evening knowledge, which is the knowledge they have in beholding the creatures below here. Adam before his fall, had not this their morning knowledge, nor their midday knowledge, but he had their evening knowledge.
Queſt. How ſhould Adams children have come to his knowledge if he had ſtood in innocency?
Anſw. Some thinke they ſhould have had the vſe of reaſon, and perfect knowledge at the very firſt; and that they ſhould afterward have growne to more experimentall knowledge. Secondly, others hold that ſo ſoone as they had beene borne, they ſhould have had the uſe of reaſon, ſo farre foorth as to diſcerne outward things good or evill; as the little Lambes by natures inſtinct, doe know the Wolfe, and flee from him, and ſeeke the dugge of their dammes,) but not to diſcerne things concerning morrall vertue and the worſhip of God▪ Thirdly, others hold that they ſhould have had no uſe of reaſon at the firſt, and this ſeemeth to be the ſoundeſt; Duplicia dona, 1. reſpectu naturae, 2. reſpectu perſonae.for the gifts beſtowed upon Adam were of two ſorts. Firſt, the gifts that were beſtowed upon him, ſecundum naturam ſpecificam, as hee was the roote, out of which all mankind proceeded, and theſe gifts all his children ſhould have beene partakers of. Secondly, the gifts which were beſtowed upon him perſonally; ſuch were theſe, preſently to know after his Creation, and to be immediately created of God, and to be created a perfect Man in full ſtature; theſe he was not to communicate to his poſterity: they ſhould not ſo eaſily have come to this knowledge as Adam did, to whom he could not propagate his actuall knowledge, Duplex cognitio actuatis & potentialis.but his potentiall; for they were to be borne, as in weakeneſſe of body, ſo without actuall knowledge; ſo not having univerſall notions in their mindes, but being appointed by God to ſeeke for knowledge, by inward light and outward meanes: yet they ſhould have farre more eaſily attained to the meanes than wee doe now and more certainely. For the Soule of man is like a Prince that uſeth ſpies: if they bring no newes hee knoweth nothing; if they advertiſe lyes, then the counſell goeth awry. So if a man bee blinde and deafe, then hath hee no underſtanding. So if phrenſies poſſeſſe the braine, it blots the formes of things, and the phantaſie prooves vaine and brings no true relation to the Soule: But Adams ſenſes ariſing of the exact temperature of the Body, gave full information to the phantaſie, and ſo it ſhould have beene in his poſterity, as they grew in time, they ſhould have received without any errour, the impreſſion of any object. Thus ſhould they have attained to the knowledge of humane things and ſo much the more eaſily ſhould they have come to the knowledge of God, than man doth know.
Man before his fall tooke up God by way of Analogie, or proportion, and not fully as he is. Prop.
There is a full taking up of God whereby onelyonly hee taketh up himſelfe, Illuſt. 1 Triplex conceptus dei, adaequatus, analogicus, & falſus.neither Man nor Angel can thus conceive him. Secondly, there is a conception, and taking up of God by way of Analogie, as Adam ſeeing ſuch goodneſſe and beautie in the Creatures, gathered by way of Analogie, what goodneſſe and beauty muſt be in God. The creatures are not like God vnivocè, Analogia realis, eſt primam in deo, ſed ſecundum rationem nominis eſt prius in nobis.that is, ſimply like unto God, neither aequivocè, having onelyonly a reſemblance in name to him: but they are like to him by way of Analogie. Thirdly, there is a falſe conception of God when we take him up falſely.
There is an Analogie of ſimilitude, and an Analogie of proportion. Analogie of ſimilitude, as when it is ſaid, Be ye holy as I am holy, Levit. 19.2. Illuſt. 2 but there is no Analogie of proportion betwixt God and man, Eſay. 40.18. Duplex anologia, ſimilitudinis & proportionis.Adam tooke up God by Analogie of ſimilitude, but not by way of proportion.
Man tooke up God by way of Analogie, A collation betwixt the innocent and old Adambut ſince the fall he hath a falſe conception of God: as when the Iewes reſembled him to a Calfe eating hay; and the Papiſts paint him like an old Man: So they conceive not God by Analogie of ſimilitude, when they reſemble him by an Idoll.
Object. Seeing Gods attributes and eſſence are one in themſelves, how can we take them up as diſtinguiſhed without errour? Makes not this a falſe conception in our underſtanding?
Anſw. Attributa vniuntur in Deo, diſperguntur in creaturis, ut radij ſolis.Although theſe attributes bee one in God, yet in operation towards us, they are diſtinguiſhed when our underſtanding conceives them, Eſt inadaequatus conceptus ſed non falſus, it is an unequall conception but not falſe. The matter may bee cleared by theſe examples.
Firſt, the powers of the Soule which are diſperſed in the organs of the Body, (in the Eye it is ſeeing, in the Eare it is hearing,) yet in the Soule it ſelfe they are united, purè & eminenter, ſimply and eminently. So although juſtice and mercy bee divers in operation toward us, (for he puniſheth not by his mercy, nor ſheweth mercy by his juſtice) yet in God they are one, purè & eminenter.
Secondly, the thunder when it breakes upon a tree, it bores the hard, it burnes the dry, it ſcatters the leaves, and peeles the barke, yet the thunder is one in it ſelfe. So the attributes of God, although they have divers operations upon the creatures, yet they are one in themſelves; when I conceive theſe operations diſtinctly in my underſtanding, this is not error in my conception of God.
Thirdly, the light is one in it ſelfe, yet as this light is reflext upon the creatures, we take it up diverſly. So the attributes of God being one in him, yet when they are diſperſed amongſt the creatures, wee take them up diſtinctly.
Man before his fall could not take up that fully, A collation betwixt the innocent & old Adam.which was in God; this was no ſinne in him, for it was but a negative conception: Duplex conceptio, negativa & privativa.it was more than his nature could reach unto. But Man after his fall conceives of God privatively, that is, hee takes up leſſe of him than hee is bound to take up.Tria impedimenta in conceptu, ſumma formoſitas ſumma deformitas, & ſumma informitas.
There are three things that hinder us to take up a thing. Firſt, ſumma for moſitas, the great beauty in it. Secondly, ſumma informitas, the great informitie in it. Thirdly, ſumma deformitas, the great deformitie in it. Wee cannot take up God for the great beauty that is in him; hence is that ſaying, Wee have ſeene God, therefore wee ſhall die, Iudg. 13.22. Wee cannot take up the firſt dayes worke, for the great informity in it, being without all faſhion or ſhape. We cannot take up ſinne for the great deformitie that is in it.
Queſt. What ſhould a man doe, ſeeing he cannot behold the glory of God, or take him up?
Anſw. Wee muſt looke upon the Man Chriſt, for, be who ſeeth the Sonne, ſeeth the Father, Ioh. 14.9. A Man cannot behold the Sunne in the Eclipſe, it ſo dazeleth his eyes; what doth hee then? hee ſets downe a baſen full of water; and ſeeth the Image of the Sun Eclipſed in the water. So, ſeeing we cannot behold the infinite God, nor comprehend him; wee muſt then caſt the eyes of our Faith upon his Image Chriſt; when wee looke into a cleare glaſſe it caſteth no ſhadow to us, but put ſteele upon the backe, then it caſteth a reflex: So when wee cannot ſee God himſelfe, wee muſt put the Manhood of our Lord Ieſus Chriſt, (as it were a backe to his Godhead,) and then hee will caſt a comfortable reflex to us.
Queſt. Shall wee comprehend God in the life to come?
Anſwer. Wee ſhall not ſimply be comprehenſores, but, rather apprehenſores; that is, our underſtanding cannot comprehend him, but it ſhall take hold of him.
Object. But the Apoſtle ſaith; 1. Cor. 9.24. So run that yee may comprehend; ſo, Philip. 3.12. then it may ſeeme that wee ſhall bee comprehenders of God in the life to come.Duplex comprehenſio, viſu, & manu.
Anſw. There is a double ſort of comprehending the firſt is viſu, in the viſion; the ſecond, manu: in the life to come we ſhall comprehend him and lay hold on him: but wee ſhall not ſee him totally and fully: and ſo wee ſhall apprehend rather than comprehend in the life to come.
Object. If wee comprehend him not infinitelie in the life to come, it may ſeeme that we cannot bee bleſſed then; for no finite thing can make a man bleſſed.
Anſw. Apprehendimus infinitum ſub ratione infiniti, ſed non infinitè; We apprehend an infinite thing, as being infinite, but not by an infinite apprehenſion, for wee apprehend him who is infinite, but finitely: and it is a true axiome, Omne receptum eſt in recipiente, non per modum recepti, ſed per modum recipientis; that is, every thing is received by the receiver, not according to the thing received, but according to the meaſure of the receiver.
Queſt. Is not our apprehenſion infinite then?
Anſw. It followeth not; the thing is infinite extrinſecè, in it ſelfe; but not intrinſecè & formaliter, in the intellect. So wee ſay, ſin is infinite objectivè, becauſe it is committed againſt the infinite God, and not intrinſecè, reſpecting the forme of it. But that which we apprehend of God is extrinſecê finitum, but intrinſecè & formaliter infinitum.
CHAP. XIIII. Of Adams revealed knowledge of God.
MAn in his eſtate of innocencie knew the true God in his attributes, Prop. naturally, but he knew not that there was a trinity of perſons in one true God but by revelation.
Queſt. Whether beleeved Adam before his fall the incarnation, as hee beleeved the trinitie of perſons?
Anſw. Hee could not beleeve the incarnation, for then hee ſhould have underſtood of his owne fall, and conſequently, hee would have beene in a perpetuall feare before the fall.
Object. But it may bee ſaid, that Adam might have knowne the end not knowing the meanes, as Ioſeph knew that he ſhould bee ruler over his brethren, but hee knew not the meanes how that ſhould bee effected, as that hee ſhould bee ſold to the Madianites, and be a ſlave in Egypt; So Adam before his fall might have knowne of Chriſts incarnation, and yet not know his owne fall.
Anſw. Ioſeph knew by revelation that hee ſhould bee Lord over his brethren; but Adam before his fall (for ought we finde,) had no ſuch revelation, and therefore could not know Chriſts incarnation, for it was not knowne till God revealed it to him after his fall: That the ſeede of the Woman ſhould tread downe the head of the Serpent, Gen. 3.