Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	creature_n	heaven_n	world_n	8,020	5	4.5844	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11363	A treatise of Paradise. And the principall contents thereof especially of the greatnesse, situation, beautie, and other properties of that place: of the trees of life, good and euill; of the serpent, cherubin, fiery sword, mans creation, immortalitie, propagation, stature, age, knowledge, temptation, fall, and exclusion out of Paradise; and consequently of his and our originall sin: with many other difficulties touching these points. Collected out of the holy Scriptures, ancient fathers, and other both ancient and moderne writers.	Salkeld, John, 1576-1660.	1617 (1617)	STC 21622; ESTC S116515	126,315	368

dread of you shall be ouer euery beast of the earth Gen cap. 9. ver 2. and ouer euery fowle in the heauen and vpon all that moueth on the earth and vpon all the fishes in the sea c. And least those incorruptible creatures the heauens the planets the starres yea most of all the Angelicall powers Cherubins or Seraphins should disdaine the seruice of man or lest any other creature should rebell against him who as yet had not rebelled against his God or finally lest the deuils should of enuy dare against him as who with his posteritie was to replenish those glorious thrones from which those wicked spirits fell it pleased therefore the diuine maiestie to beautifie adorne and fortifie man with his owne likenes and similitude So that as it is said of Cain Gen. 4. vers 15. the Lord set a marke vpon Cain lest any man finding him should kill him so of the contrary side it pleased our Creator to impresse his similitude and likenes not only in our first father but also in euery man lest any man finding any other man in whatsoeuer offence not hauing the anthority more then of man should lay his hands vpon any other man Not I say hauing the authoritie more then of man such as I deeme to be in lawfull Magistrates and such as are deputed by them for the execution of iustice Because this is not onely by the instinct of nature but also proceedeth from the author of nature and is lastly confirmed by the giuer of grace Insomuch that hee himselfe doth say to all his lawfull ministers of iustice and gouernours as well spirituall as temporall Luk. 10. ver 16. who heareth you heareth me who despiseth you despiseth me Because as it is one and the same law so likewise the contempt of the law is one and the same and consequently the punishment answerable therevnto must bee one and the same But this not onely as the law is onely from man but as it participateth of the law of God man being the immediate law-giuer Gods law and eternall wisdome being the first fountaine and rule from whence all humane lawes are not only deriued but also firmely established and to bee conformed for otherwise they be no lawes but tyranies or depriuation of lawes but as they be conformable to that diuine and eternall law The fourth reason or motiue that moued God Almighty to make man to his image was because he hauing created all these inferiour creatures and subiected them to the rule vse and gouernment of man as to the most noble creature so also he was pleased to ordaine him to a most noble end the enioying of his Maker that so man might be a meane to reduce other inferiour creatures to their Creator and end Wherefore to the end that this excellent vnion of man with his Maker might appeare more manifestly he imprinted in him his diuine image with so liuely and firmely an impressed similitude and character that while man should remaine in his owne being so long likewise should he remaine the type and image of the diuine nature and being As it is said of the famous Phydias that he did with such rare Arte and cunning ingraue his owne image in Mineruaes shield that while the shield remained intire his image likewise must remaine intire and vndefaced Another reason of the impression of this most excellent beautifull image of God in man may bee that man should be incited and moued thereby to the knowledge and loue of his Creator Wherefore as by the contemplation of other more imperfect creatures he is brought in some sort to the knowledge of God so with much more perfection by the knowledge of himselfe Hence it is that to the end that he might be inexcusable and not ouercharged in the curious searching of God in externall things it pleased his Creator to imprint in his soule a most beautifull image and cleare similitude of the diuine nature and being the which should be a more perfect representation vnto him of the diuine properties then he should finde in all other inferiour creatures Man therefore reflecting vpon himselfe and viewing his owne nature may ascend vnto God and perfectly view the diuine nature Seeing the image hee may also the prototypon seeing himselfe hee may ascend by contemplation vnto God for seeing his owne soule he ought to conceiue it as the image of God and whatsoeuer perfection or shade of perfection he findeth in himselfe that doubtlesse hee ought and may conceiue to bee in God though in a more infinite degree of perfection The soule vnderstandeth God infinitely more the soule freely disposeth willeth and determineth much more God the soule is capable of the diuine vertue wisedome and grace God is euen vertue wisdome and grace it selfe yea that infinite ocean of graces and gifts from whence all other graces and gifts doe proceed according to that of Iames chap. 1. vers 17. Euery good giuing and euery perfect gift is from aboue descending from the Father of lights CHAP. XX. Whether the dominion ouer all other liuing creatures was giuen vnto man and what manner of power that was AS nothing doth more declare the loue of God towards man in this life then that hee made him Lord and ruler ouer all his creatures so nothing doth more declare the excellencie of mans nature especially in the estate of his innocencie then that he had power and dominion ouer all creatures the which as they were made for his seruice so were they alwayes ready at his becke in due obedience No Lion so terrible no Elephant so mighty no Tiger so fierce no Fowle so rauening no Whale so monstrous no not any creature so indomite but that it was subiect vnto mans dominion while man was subiect to his Lord and Maker So God commanded nature obeyed though now in some sort that be contrary to nature yea all creatures did concurre vnto this subiection while man was subiect vnto his Creator who cloathed him as the Preacher speaketh with strength and made him according to his owne image yea made all flesh to feare him so that hee had dominion ouer the beasts and fowles Or as the Psalmist speaketh Psal 8. v. 5. 6. 7. he made him a little lower then himselfe crowned him with glory and made him to haue dominion ouer the workes of his hands and finally put all things vnder mans feet all sheepe and oxen yea and the beasts of the field the fowles of the aire the fish of the sea and ouer all things which passe thorow the paths of the seas And hence it was that Adam as Lord of all gaue names vnto all creatures and Eue though by nature timorous and fearfull was not in any wise daunted at the presence and speech of the Serpent So that as we partly finde as yet by experience and was much more in that happy state of Paradise all creatures should haue beene subiect to man while man was not disobedient to God

in the liberty which he hath vnto whatsoeuer particular good Thirdly in his naturall propension vnto eternitie and immortalitie Plato in Alcib in Phaedone Porph. l. 1. ad Boet. vide Euseb lib. 11. de praepar euangelica the which euen Plato and Porphirius thought to be sufficient arguments of the soules immortalitie Yea the immortalitie of the soule is euidently proued in that as Moyses saith God constituted man supreme Lord ouer all inferiour creatures yea in that he breathed into him a reasonable soule with full liberty ouer all his naturall actions according vnto that of the fourth of Genesis the 7. verse where GOD saith thus vnto Cain that his desire shall be subiect vnto him and hee shall rule ouer it but more particularly this is demonstrated out of the third of Exodus where God saith vnto Moises that he is the God of Abraham the God of Isaac and the God of Iacob and this not of the dead but of the liuing as our Sauiour added in the gospell Finally this may be deduced out of Deuteron 4 where it is said that God made the Sunne the Moone the starres and the planets for the seruice of man as for a more perfect creature and consequently participating a more perfect immortalitie then is the incorruption of those eternall globes and starres CHAP. XXVI Whether the soule of Adam was immortall by its owne nature or onely by grace SOphronius Ierome Sophronius in his 11. ep in the 6. Synode Hierom. l. 2. con●● Pae. lag Damas l. 2. de fide orthod c. 3. 12. and Damascene are of opinion that the Angels and humane soules are not immortall of their owne nature but only by Gods grace To this also S. Paul in his first Epistle to Timothie and his last chapter may seeme to incline where hee saith that God onely hath immortalitie Plato plainely insinuateth the same of Angells much more then of humane spirits Neuerthelesse it is most certaine that mans soule is immortall euen of its owne nature for which reason our Sauiour commandeth vs Math 10. not to feare them that kill the body Math. 10. ver 28. but are not able to kill the soule Wherefore as the body is mortall and corruptible it followeth by the antithesis that the soule is immortall and incorruptible Againe this is most plaine out of diuers other places of scripture Psalme 29 16. Ecclesiasticus 12 and the 9. Matth. 10. 2. Sam. 23. 32. Phil. 1.23 1. Pet. 3. 19. Apoc. 9.6 7.9 CHAP. XXVII That Adam was not created in Paradise and why not and by what meanes was he placed there after his creation AS touching the first point that he was not created in Paradise it is manifest that though the woman was created in paradise yet the man was not for so it is said of him Gen 2. the 15. verse Then the Lord tooke the man and put him in the garden of Eden that he might dresse it and keepe it therefore he was not there before at his first creation though Eue was for so it was conuenient that shee should be produced of Adam in his most perfect state and being according to both body soule and habitation which is the opinion of Basil Aquinas Basil homil de paradyso Aquinas 1. parte q. 102 ar 4 plures in 2. sententiarum distinct 18. and the most of the ancient Diuines against Tertullian Iosephus and Rupertus As touching the second point that God tooke man and put him into the garden of Eden This may be vnderstood three wayes first by inward inspiration by which God might shew him that it was his pleasure that hee should haue that for his habitation in which sense many vnderstand that of Math. 4. that our Sauiour was caried of the spirit into the wildernes to wit by the inward inspiration of the Holy Ghost though he went also voluntarily of himselfe Secondly we may vnderstand it that he was caried by the spirit of God or rather conveighed by the immediate power of the Almighty as we read of Henoch Habacuck and Philip. Or lastly that he was transported by some Angell in the shape and forme of man who shewing him the way did lead him into paradise as wee read of the Angell Raphael how he lead Tobias and to this last I incline the rather because it is the opinion of S. Austine But now it may be demanded why God would not create man in paradise the reason may be to the end that hee might more manifestly vnderstand his goodnes and liberality towards him and that that place was rather giuen vnto him of meere grace then any wise due by nature But why then may some say were the Angels created in heauen yea all other liuing creatures created each in their owne place I answer that neither the puritie of the empyreall heauen did exceed the Angelicall puritie neither the grosnesse of this inferiour globe of the earth did exceed the nature of corporall creatures there liuing and therefore these two places were most apt for the creation and habitation of Angels and these inferiour creatures But such was the perfection of paradise that it was in no wise to bee deemed a conuenient place for humane habitation mans nature I meane only considered not the grace and bounty of God thereby manifested CHAP. XXVIII To what end was Adam placed in Paradise MOyses answereth Gen 2. ver 15. that the Lord tooke the man and put him into the garden of Eden that he might dresse it and keepe it or as the vulgar hath that he might worke in it to giue vs to vnderstand how much God abhorreth idlenesse seeing that euen in that place where there was no neede of labour God would not haue man idle not an ill item for our lazie gallants who thinke their gentilitie to consist in idlenes and a point of honour to liue of other mens labour but euen in this I am of opinion that God doth punish them that they haue more griefes and more discontent in their idle pleasures then others in their most wearisome toiles and labours which though it be a most voluntary bondage yet is it likewise the most base and cruell slauerie to the base appetites a tyranny of Satan a double bondage to a double tyrant to Satan to sinne for as S. Paul saith who committeth sinne is the slaue to sinne so who subiecteth himselfe to the suggestions of Satan is a slaue to Satan an intolerable slauery and an infinite misery the beginning miserable the proceedings damnable the end as which hath no end intolerable Now therefore lest Adam or his posteritie should by alluring idlenes come to this endles paine God of his mercy placed Adam in paradise vt operaretur custodiret illum that he might worke and keepe it to wit that hee working might keepe paradise and paradise by the same worke might keepe him from idlenes from sinne because that is the ordinarie cause of sinne for as it is

thereby to punish him not only in himselfe but euen in his instrument by which hee had committed that hainous offence against his God like as he who breaketh the instrument in hatred of the Musitian who plaied vpon it So likewise in the 20. chapter of Leuiticus God commanded that the beast shall be stoned to death with which any man hath offended thereby to signifie how great the offence is in the sight of God who doth punish it not onely in the principall actor thereof but euen in his instrument thereby to signifie vnto vs how hatefull sinne is seeing often hee doth punish it in his vnreasonable and insensible creatures who are not capable of the sinne it selfe Againe he cursed the serpent for Satans sake as he did the earth for Adams sinne yea and that which is most dreadfull he drowned the world with an vniuersall deluge not sparing the beasts for their owners sinnes The like also we finde in Princes and other Potentates of this world who take vengeance of the innocent for the nocents sake of the sonnes for their fathers offences of their subiects for their Princes outrages So the Poet not as a Poet saith Quic quid delirant Reges plectuntur Achiui The Chastillians bloud in France spilt at the massacre was long after required of the Guis●an race The Thracians did beat their wiues because their forefathers had killed Orpheus And Agathocles wasted the Iland Corsyra because in ancient times it gaue entertainment to Vlysses But now the difficultie may be about these words aboue alleaged Vpon thy belly shalt thou goe and shalt eat dust all the dayes of thy life For if it were a serpent before euen the very name doth signifie that it crept vpon its belly if then it was the serpents nature how was it a curse or if a curse how was it his naturall propertie I answer with Ephren and Barcephas in his booke of Paradise that creeping rather proceeded of Gods curse then of the serpents nature who as we reade of other serpents went vpon his feet yea more vpright then any other serpent but as Lucifer his principall mouer became by his sinne a most vgly deuill of a most beautifull Angell so the serpent who was the instrument of Lucifer in this action became a most filthy venomous and detestable creeping beast or worme of a beautifull and vpright going creature Neuerthelesse as I haue already before insinuated the curse pronounced against the serpent is principally to bee vnderstood against the principall author of the temptation and mouer of the serpent to wit the deuill according to the opinion of S. Austine Beda Rupertus Hugo de sancto Victore Caietan and many others so that the deuill as hath beene touched already is called a serpent for his subtiltie and craft in deceiuing of mankinde Againe he is said to be cursed amongst all the beasts of the earth because he is condemned to eternall punishment and whatsoeuer is said to be obscene filthy and abominable in any whatsoeuer beast or other most filthy creature that spiritually is found in the deuill in a higher degree and more detestable measure hee goeth likewise vpon his breast and belly because he tempteth principally in pride and lecherie and therefore most fit to tempt attempt and ouercome the woman as most inclinable to these kinde of vices he especially I say tempteth in pride signified by the breast in lust by the belly Or finally hee goeth vpon his breast which is the seat of the irascible power anger and wrath and vpon his belly because this is the fountaine of all filthy lust and concupiscences CHAP. L. Whether Adam was cast out of Paradise the same day that he was created Moses Barcephas supra citatus Philoxinus oratione de arbore vitae Ephren cōment in Gen. Sabugensis oratione de passione Domini Irenaeus Cyrii●us Diodorus Tharsensis SOme thinke that Adam was created the first houre of the sixt artificiall day without the compasse of Paradise and was brought in thither at the third houre afterwards about the sixt houre he eat of the forbidden fruit and finally about the ninth being reprehended by God he was cast out about Sunne setting The reason of this opinion is taken from the words of the serpent vnto Eue Why did God command you that you should not eat of euery tree of Paradise by which words wee may inferre that Adam and Eue had not eaten any thing till that time and consequently that they were but newly brought into Paradise yea that they were created but a little before Neuerthelesse I thinke it more probable Basil homil de Paradiso Damascen l. 2. de fide Orthodexa cap. 10. August li. 11. de gen ad lit cap. 21. l. 20 de ciuitate Dei cap 26. Gregorius lib. 4. dial cap. 1. Tostatus Abulensis super 13. ca p●t Gen. Ioseph lib. 1. antiquitat that our first parents persisted more then one day in Paradise and that this was done by the particular prouidence of God to the end that they might the better perceiue the miserie into which they fell by sinne by the knowledge and experience which they had of their former felicitie in Paradise And this is the opinion of S. Basil Damascene Austine Gregory Abulensis and Iosephus Yea it seemeth most probable that our first parents were not one only day in Paradise for otherwise the serpent would not haue asked them why they did not eat of euery tree of Paradise for then it might easily be answered because their necessitie did not require it as yet Wherefore though many haue defined the time of their abode in Paradise to haue beene so many yeeres as our Sauiour liued in this mortall life others fortie dayes according to the time of our Sauiours fast yet if it be lawfull to coniecture in this matter so doubtfull and vncertaine I would thinke that they were only eight dayes in Paradise because this was sufficient for the experience of that happy estate so that as our Sauiour was conceiued as many thinke on the Friday and died on the same day so likewise as some coniecture was the fall of Adam the cause of his death the same day so that Adams fall his creation and redemption was by the particular prouidence of Almighty God wrought as some contemplate vpon one and the same day The which though it be no conuincing reason neither sufficiently grounded in the sacred text yet can it not be denied but that it hath some congruitie and conueniencie in reason that the wound and the remedie should bee in one and the same day appointed to be by God who from eternitie foreseeth the end together with the meanes and decreeth of the end together with the meanes to the end that the common course of time and remembrance of the day might put vs in minde both of our miserable fall by Adam and our more happie redemption by Christ that so wee might continually bewaile our sinnes

and as a body without a head a common-wealth without a ruler or kingdome without a King confused imperfect without order or beautie But seeing that to bring man to this finall perfection and end many things were necessary each person of the blessed Trinitie did assume to himselfe diuers functions the Father to create because power and might doth especially appeare in the Father the Sonne did assume the reparation of man after his fall a worke of infinite wisdome and therfore it is particularly ascribed to this person and infinite wisdome finally the holy Ghost did particularly worke mans sanctification this therefore is likewise accommodated to this person together with all spirituall graces and finall glorification Neuerthelesse these offices operations and workes are so attributed to the three holy persons not that any one of them was effected alone by any one person for whatsoeuer is wrought out of the sacred Trinitie in or by any creature whatsoeuer is equally effected and wrought by all and euery person of the blessed Trinitie but because something doth appeare in euery of these workes which doth especially manifest the Father the Sonne or the holy Ghost the Fathers power the Sonnes wisdome the grace and sanctification of the holy Ghost therefore these and other the like attributes are particularly applied and attributed to each person of the blessed Trinitie Rupertus lib. 2. de Trinitate operibus ●ius This is the ground of Rupertus his discourse and reason why God created man to his likenesse and image why he changed his voice and altered his manner of speaking for whereas hee said in the creation of other creatures Fiat factum est Let it be done and it was done now as though hee had beene weary with going about the earth compassing the seas and measuring the amplitude of the heauens he sate him downe and as it were taking his breath hee called to minde that there was one thing as yet wanting which was no lesse necessary then fitting to be made then said he let vs make man to our owne image and likenesse Thus doest thou then thinke that a small matter which was intended by these words A great mysterie without doubt it was in that counsell of wisdome in that counsell of such persons the Father the Sonne and the holy Ghost Canst thou iudge that there was any thing wanting any thing superfluous either done or to be done in vs or about vs in that sacred Senate There doubtlesse was all our cause considered there our fall foreseene there our death and perdition foreknowne and determined vpon to wit that euery person should vndertake some part of the worke that as it is said before the Father should create the Sonne should redeeme and finally the holy Ghost should worke the remission of sinnes and the resurrection of the flesh But what should bee the reason why God deliberating about the creation of man should say Faciamus let vs make To whom did hee speake speaking in the plurall let vs make Shall we say to the earth as to a compart of man or to the Angels as the fellow-workers with God as though God had need either of the cooperation of the Angels or were so senselesse as thus to conferre with that his creature void of all reason and sense Ambrose in his seuenth chapter of the sixt booke of the Exameron answereth that God spake not to himselfe because hee speaketh not in the singular but in the plurall let vs make neither yet to the Angels as who are but his seruants therefore though the Iewes and Arrians doe neuer so much repugne these words without all question are spoken to his Sonne as who is the true and liuely similitude and likenesse of God the Father And this I deeme to be the truest opinion seeing that the eternall Sonne of God euen as hee is the Word and Sonne of God is a liuely and expresse similitude and likenesse not only of his eternall Father but also a most perfect Idea and exemplar according to which man was created Others not improbably doe interpret that God therefore spake in the plurall Faciamus let vs make as Princes and great persons are wont to doe to shew their authoritie and maiestie saying We will We command We decree c. yet of the two I deeme the first exposition to bee best and that the text may admit them both CHAP. XIIII How man was made to the image and likenesse of God FOr the vnderstanding of this Sainctes Pagnines in the sauro linguae Hebraae wee must note the originall Hebrew words Selem and Demuth by Selem is properly signified a shadow or transitorie similitude Psalme 33. In imagine pertransit homo man passeth away like vnto a shadow Likewise Psalme 101. My dayes haue declined as a shadow The other word Demuth signifieth to cut downe to faile to fade to be silent to recogitate and to expect but most properly to assimulate or liken wherefore seeing euery similitude or likenesse is transitorie vanishing and quickly passing away the same word doth also signifie to vanish to passe away to faile and to fade Now therefore when God said that man was made to his image and likenesse it was to giue vs to vnderstand that such was the likenesse and so perfect the representation as could be betweene an inferiour creature and his Creator but because God is of infinite perfection it must necessarily follow that his similitude should bee infinitely inferiour and of lesse perfection then the prototypon or first type of his perfection Like as though the shadow be in some sort the similitude and representation of the body yet is it obscure and imperfect yea nothing in it selfe and in comparison of the body nothing Hence consequently wee may inferre a twofold interpretation of the said words adimaginem similitudinem nostram to our image and likenesse to wit of that image or similitude which is in God his diuine nature essence being or vnderstanding insomuch that the nature of God and his Ideall representation of his vnderstanding bee the exemplar and first type vnto whose similitude man was made Or againe that ●his be the meaning of Gods words let vs make man such a one as wee are or so like vnto vs that he may bee such an image forme and similitude as he may represent our nature power wisdome and prouidence yea and immortalitie in a body of its owne nature mortall For as S. Austine well noteth Aug. li. 83. quaest q. 51. diuers things doe diuersly represent Almighty God some doe participate of vertue and wisdome others only of life others of existence and being insomuch that those things which only haue existence and neither liue nor breathe are counted an imperfect similitude of God because they are good according to their kinde and flow from that infinite Ocean of goodnesse from whence all other goodnesse doth proceed Againe those things which doe liue and yet doe not vnderstand doe more perfectly participate

they so appearing and speaking did alwayes represent the maiestie of their maker repeating for the most part Gods owne words which hee had immediately infused into their vnderstanding Againe if the aforesaid opinion of the assuming of our humane nature is to bee vnderstood by a personall vnion betweene God and man then questionlesse God hath beene twice incarnate and twice vnited to our humane nature which is contrary to the holy Scriptures Or if there was no reall vnion or assumption of our humane nature but only a shade or similitude of the same as wee reade that Angels haue oftentimes assumed humane bodies how then was it truly said let vs make man to our image and likenesse seeing that similitude of humane nature could not in any wise be the image of God neither could it be truly said that Adam was made to the image of God if so be that we vnderstand by the image of God not any true humane nature but the shade only and similitude of mans nature Hence I conclude the first opinion to be the best as which is most grounded in the sacred text and most followed of the holy Fathers and other expositours CHAP. XVI Whether the woman be made to the image of God or no. IT might seeme rashnesse to doubt of this if S. Paul did not giue vs some ground denying as some thinke that woman was made to the image and likenesse of God auerring her onely to be the image of man in that he contraposeth woman as the glory of man to man as the image and glory of God His words be these 1. Cor. 11. 6. Man ought not to couer his head forasmuch as hee is the image and glory of God but the woman is the glory of the man for the man is not of the woman but the woman of the man The woman therefore is not the image and glory of God but immediately only the glory of the man otherwise there could be no difference in this betweene the man and the woman contrary to the inference which S. Paul maketh in the precedent verse Neuerthelesse euen the text it selfe doth clearly confute this opinion for after that it had beene said let vs make man to our owne image and likenesse presently it is added hee made them both man and woman Wherefore as man was made to the image of God so likewise was the woman made to the same Aug li. 12. de trinitate cap 7. S. Austine is very large in giuing the reason of this conclusion but briefly this is the answer If wee consider the principall reason why man is said to be the image of God to wit as hee is an intellectuall creature and as he is indued with the properties therevnto annexed so is it euident that this word image doth equally signifie and may be equally attributed both to man and woman seeing that they both participate of reason and vnderstanding both bee indued with an immortall soule both partakers of free will both capable of supernaturall gifts both of grace and glory But againe if this word image be taken in a more large and improper signification as hath beene already explicated we may well say that man was made to the image of God woman framed to the image of man Because as God is the end to whom man is immediatly referred so likewise man in some sort is in regard of the woman because man is the head of the woman by whom shee ought to be directed vnto God This explication seemeth to be grounded in the afore-said place of Paul 1. to the Corin. 11. chap. for when hee had said that man was the image of God and woman the glory of the man he presently giueth the reason ver 8. For man saith he is not of the woman but the woman of the man ver 9. for the man was not created for the womans sake but the woman for the mans sake Neuerthelesse if the similitude of God in man and woman be considered not according to their naturall gifts but to the supernaturall of grace and glory then questionlesse it hapneth often-times that some women are more adorned with these supernaturall graces and gifts and consequently are more like vnto God then many men As wee piously beleeue of the blessed Virgin who as shee was pronounced by the Angell of God to bee blessed amongst all women so no doubt but shee hath receiued an eternall blessing aboue all Angells and men our Sauiour only excepted both God and man CHAP. XVII Whether man be made to the image of God euen according to his body and corporall proportion shape and lineaments or doth in any wise represent the diuine maiestie THE subiect of this question is so certaine of it selfe and without all coutrouersie that for the resolution thereof wee haue more neede of the subtlety of distinction then of any profound diuinitie or learning For seeing that the diuine maiesty is a most pure spirit as infinite in essence as in all and euery of his diuine attributes infinite how is it possible that there should be any comparison similitude or likenes with him in that which is altogether corporall limited and most base such as is our humane natute according to the body Neuerthelesse seeing the body doth in some sort represent the soule like as the soule also is the image of God hence peraduenture it may be inferred that the body may in some sort be said to be a representation or similitude of God in as much as the body if wee consider it in his full perfection is an immediate glasse similitude or representation of the soule the which most perfectly representeth Almighty God Wherefore though in regard of our corporall substance considered immediatly in it selfe without any relation vnto the soule wee be no better then bruite beasts yet if we consider it in regard of our soule and as it is the receptacle of the most excellent image of God it may after a remote manner and mediately be said to represent euen God himselfe Wherefore S. Austin propounding this question August lib. 6. de Gen. ad literam cap. 12. in what doth a man exceede the brute beasts seeing they are both made of earth he answereth in nothing but because he is made to the image of God not in body or corporall substance but according to his soule and spirituall powers Though true it is also that he hath euen in his body a certaine property which doth in some sort demonstrate the rectitude of his soule as that he is made vpright to the end that hee might vnderstand how hee ought not to abase himselfe to the terrene vile and base trash of the world like vnto the bruite beasts and other most base creatures who as they are framed prone and haue their bodies inclined towards the earth can neuer erect themselues to any spirituall or heauenly thing Hence Bernard well noteth that God made man vpright in stature and erected towards heauen to the

end that his corporall rectitude and vprightnes of his shape might stirre him vp to preserue the spirituall rectitude and righteousnes of the inward man who was made to the image of God and that the beauty of our corporall substance and outward proportion and right disposition of the lineaments of our body might correct the inward deformitie of our soules and the powers thereof For what can be more vgly deformed and abominable in the eye of that all-seeing God then a sinfull and defiled soule in a beautifull body Is it not a shamefull and detestable thing that an earthly and corrupt vessell such as the body is should contemplate the heauens view the Planets and be delighted with the aspect of the incorruptible spheares and motions of the starres and that on the contrary side the spirituall and celestiall creature far more perfect then all the celestiall globes and heauens the soule I meane of man should alwaies haue her eyes that is hir inward powers and affections debased and cast downe to the terrene trash and basest creatures of this world Consider therefore ô man thy dignitie of nature the perfection of thy powers thy priuiledges of grace the immortalitie of thy soule the excellencie of thy creation the nothing of thy selfe and lastly the infinite price of thy redemption by the most precious blood and death of the Lambe thy Creator and Redeemer and let not this so base and transitorie trash of this world so alienate thy minde and bewitch thy vnderstanding that thou preferre the filthy and base pleasures of the body before the spirituall and eternall of thy spirituall and immortall soule CHAP. XVIII Whether the image of God may be wholy lost and blotted out of the soule of man ORigenes Epiphanius ep ad Iohannē Hierosel Aug lib. 2. contra Adamantiam Manich. l. 83. quaest q. 66. lib. 6. de Gen. ad literam cap. 27.28 and S. Austine do seeme to affirme that man lost the image of God Epiphanius and diuers other of the Fathers doe peremptorily deny it out of Gen the Psalmes and S. Paul but I thinke this controuersie rather to arise by reason of the diuers vnderstanding of the image of God which is in man then of any true difference in their opinions for who can doubt but if wee consider man according to the supernaturall gifts first infused into the soule of Adam but that he lost the diuine similitude or likenesse of God and that wholy nothing remayning but onely the deformity of sinne Gen. c 9. Psal 38. 1. ad Cor. cap. 11. in the deformed and sinfull soule but if we consider him againe according to the naturall substance of the soule and her naturall faculties consequent therevnto it is equally indubitable that shee retained this likenesse of God though not in the same perfection which shee possessed before but rather much defaced blemished and deformed My reason is because there proceeded a more excellent beauty and perfection vnto this naturall substance by reason of the supernaturall qualitie of originall iustice and consequently the depriuation of this supernaturall gift which was also a sufficient cause of natures greater perfection and more admirable beauty was a depriuation and defacing of the said beauty of nature which otherwise had beene a perfect type and portraiture of the diuine nature and being CHAP. XIX Why God made man to his image and similitude MAny and most excellent reasons may be giuen of this but which I must needs confesse are rather morall congruencies grounded in the infinite goodnesse of God then in any other forcible convincing reason plainely deduced out of the sacred Text. The first whereof may be this that God therefore made man like vnto himselfe that thence it might be manifest how much the infinite goodnesse of God exceedeth the malignitie enuy and malice of man for God being infinite in his goodnesse yea in all other his attributes infinite yet doth he not disdaine our of his infinite goodnesse that that which in vs is limited and finite should be compared and likened to that which in him is infinite and beyond all comparison he enuieth not the perfection of our nature he maketh it more perfect by grace and by a sacred league and vnion he combineth both that by both we may be like vnto him in both who is the author of both And this with such a degree of participated perfection that man doth not only become like vnto God but also may bee called and is truly the adopted Sonne of God So that all men may now participate of the grace which one onely possessed by nature insomuch that as he being the naturall Sonne of God is a perfect patterne of his eternall Father by nature so wee also be a participated likenes and similitude in some degree by nature but most perfectly by grace The second reason may be this if so be that we may compare these inferiour things of this world to those supreme and infinite of God like as a temporall Prince hauing for to shew his power magnificence and maiestie built furnished beautified adorned and deck'd some excellent Citty in which hee himselfe doth meane to remaine doth there erect in some principall part thereof his owne image or statue in some precious porphire marble or other more excellent matter euen so Almighty God hauing out of his infinite wisdome made this maine Machina and beautifull Citty of the world for the manifestation of his glory to the end that it might be knowne and acknowledged who was the only author and architect of all hee was pleased to place in the midst thereof in the garden of paradise his owne image and similitude man I meane who by his soule and the three principall powers thereof should represent the vnitie and trinitie of his maker yea and by his outward shape and forme in some sort likewise represent the inward and consequently though not immediately euen God himselfe Insomuch that as it is said of the portrature of Venus painted by Apelles that none could perfect it but onely Apelles who first began it so likewise was it not possible that any should bring our soule to her first perfection but only God who was her first Creator Hence it is that like as he who defaceth the image or statua of an earthly Prince is iustly condemned of high treason so a fortiori who depraueth his owne nature and by offending his maker depriueth it of grace the which is the seale signe and similitude of the diuine power nature and maiestie is worthily condemned of high treason against the same power and maiestie The third motiue why God created man to his image and similitude may be this to the end that all corporall things might be subiect and each after their manner seruiceable to man as who of all other creatures was the expresse similitude of their lord and maker vnto which it seemeth that God did allude when he said vnto Noe the feare of you and the