A treatise of miscellany questions wherein many useful questions and cases of conscience are…A treatise of miscellany questions wherein many usefull questions and cases of conscience are…

Secondly, there is a reciprocal influence, as of the will and affections, upon the understanding, so of the understanding upon the will and affections, the will determines the understanding, quo ad exercitium, but the understanding determines the will, quo ad specificationem actus, that is; the will applies the understanding unto, or hindereth it from the discerning of good, and evil; yet the will it self hath not light in it self, but is guided by the light of the understanding; wherefore, as the rain makes vapours, and the vapours make rain, so a bad understanding, makes a bad will, and a bad will: makes a bad understanding, if the eye be single, the body is full of light, Matth. 6. 22. which makes good what the Schoolmen tells us, that bonitas voluntatis dependet à rectâ ratione velut regula, the goodness of the will depends on right reason as 'its rule. See Aquinas, qu: 2ae quest, 19. Art: 3. and the Commentators upon that place. 'Tis to be observed, that sometimes the Scripture speaketh of an error of the judgment concerning the faith, as a fountain and cause of ungodliness, profaneness, Atheism, 2 Tim: 2. 16, 17, 18, 19. Gal: 5. 4. 2 Epist: of John 9. as contrary wise, there is a Light and knowledge, which preserveth from sin and ungodliness, and leadeth the soul in ways of holiness and obedience, Psal: 9. 10. and 119. 33. 34 John 17. 17. If the knowledge of God, of his Christ, and of his Word, and Will, and Name, and statutes preserve us from sin, and lead us in the ways of obedience, then by the rule of contraries, error of judgement in these things, will ensnare us in sin and wickedness, for instance, an error concerning God; whether father, Joh. 15. 21. Son 1 Cor: 2. 8. 1 Joh▪ 2. 23. 2 Epis: vers: 9. or holy Ghost, Joh: 14. 17.

Secondly, there is a reciprocall influence, as of the will and affections, upon the understanding, so of the understanding upon the will and affections, the will determines the understanding, quo ad exercitium, but the understanding determines the will, quo ad specificationem actus, that is; the will applyes the understanding unto, or hindereth it from the discerning of good, and evill; yet the will it selfe hath not light in it selfe, but is guided by the light of the understanding; wherefore, as the raine makes vapoures, and the vapoures make raine, so a bad understanding, makes a bad will, and a bad will: makes a bad understanding, if the eye be single, the body is full of light,