that many are choked oppressed with the thornes of this world and very fewe ridde them selues oute of the same All godly men ought to acknowledge this their great infirmitie and to pray continually that God of his mercy woulde vouchsafe to gouerne our pathes and steppes in this slippery way of the worlde that eyther we may not fall at all into foule offences or at the least that we may not be drowned vtterly perish in the same The newnes of maÌ„s hart regenerat is al so such that some diuine motioÌ„s are lightened and as it were kyndled So there beginneth both a certen harmony of affections in the harte and also a certaine consent of the mynde will and harte And so it conceyueth by the ayde of the holy ghoste and not of it selfe some sparkes and seedes of a reuerende and childish feare of god a loue of God and godly thinges a wonderfull tollerancy and patience in afflictions and a lothsome detestation of sinne and vvickednesse It beginneth to restraine brydle raging affections and embraceth hys â—auen ChristiaÌ„ with loue and charity Albeit not so perfectly as the lawe requireth Thou shalt loue the Lord thy god withall thy harte thy neighbour as thy selfe For the perfect exact fulfilling of the law belongeth to perfect incorrupt nature There remayneth therfore in the harts of men regenerate not onely a greate infirmitie coldnes dulnesse to all good motions but the same motions are confounded tumbled together as it were with a certaine whyrlewind And moste commonly corrupt affections beare rule and burst out with great shame and infamie as flames of lust desire of reuengement malice hatred either too much or preposterous feare or loue of externall and temporall thinges And many in these stormes and tempests are vtterly caste oute of Christes shippe and other some with muche adoe aryue in the hauen in a bote all to rent and torne as experience in all ages maketh manifest The hart therefore is muche lyke a roring sea of furious affections subiect to diuerse stormes and tempestes which if it be not made calme and quiet with the holy ghoste it will make greater shipwrackes in sinne then saylers do in Scylla and Charibdis The fountaine origine of these stormes tempestes is originall sin as I haue often already repeated so deepely rooted in oure nature Which the foule feend with his craft furor and power ouer miserable men meruelously augmenteth and increaseth And therefore Dauid beeing regenerate prayeth after this maner Create in me O God a cleane harte and renewe a right spirite within me He felt no doubt in him selfe these raging fluddes of the hart wherewithall hee vvas tost and almost oppressed diuersly and with great daunger neither was he able to resist the same withoute the ayde and assistance of the holy ghost The man regenerate then by Gods grace beginneth nevv obedience internall and externall whiche is acceptable to god through Iesus Christ who sayeth vnto vs I am the vine you are the braunches he that abideth in me and I in him that man bringeth forth much fruite for without me ye are able to doe nothing When wee are therefore ingraffed in Christe by regeneration and made good vve may doe good vvorkes as the Apostle euidently declareth We are his vvorkmanshippe created by Christ Iesus in good workes which God hath prepared that we should walke in But we muste alwayes remember that the good workes of men regenerate are not perfect in this lyfe according to the declaration of the law Thou shalt loue the Lord thy God with all thy hart with all thy soule with all thy strength and thy neighbour as thy selfe And therefore man regenerate hath not remission of sinnes and inheritance of eternall lyfe by meanes of his ovvne iustice which is vnperfect but onely by iustice imputatiue which is deriued vnto him by the iustice of Christe yet the maÌ„ regenerate hath this solace and comfort that his newe obedience is acceptable and pleasant vnto God Because he is reconciled to God by faith in Christ and all his vvorkes accions and obedience springeth of fayth And moreouer almighty God of his greate and abundant mercie doth recompence and crovvne this nevve obedience both in this lyfe and in the life to come This punnishment continueth all the dayes of mannes lyfe in this vvorlde that the greate dignity authoritie and rule which our parentes had before the fall ouer other liuing creatures is not restored vnto him againe The pleasure of God is that some signes of our corruption and transgression shoulde alvvayes be obiect vnto our eyes That we might the rather thereby feare and obey his maiestie And yet we may also see Gods blessing in making many beastes not onely tame but also as it were familiar and domesticall seruantes vnto vs and that more willingly and prosperouslye they serue vs then they serue the wicked and vngodly And in lyke maner the fertilitie of the earth is not perfectly restored in this lyfe to man regenerate and yet by the blessing of god all liuing creatures are fed as the Psalmist saith There is no scarsitie to those that feare him There yet remaineth also in the mariage of man regenerate certen signes and admonitions of his transgression as in that childreÌ„ are borne with paine peril of their parent are all by nature the sons of wrath And yet notwithstanding God is present with his seruants in their mariages and mitigateth the karkes cares thereof but also conserueth prouideth peace sendeth some Halcions dayes And often tymes for one good mans sake he blesseth whole regions and countries as the examples of Ioseph Danyell and many others do sufficiently declare The godly also haue this prerogatiue that because they be true and lyuely members of Christes church they onely may assure them selues that they bring forth seedes and plants of the heauenly Ierusalem and are as it were Nurceries bringing foorth as Plato called them worshippers of the diuine power and maiestie The tyranny and furor of the diuyll againste menne Regenerate ceasseth not in thys lyfe because sinne remayneth yet in oure nature And Gods will also is that the enemie of mankinde shoulde bee perfectly knovven that both the greate benefites of Christe mighte more clearely shyne and shevve them selues and also that the excercyse of fayth and confession might be more frequent and common amongst his faythfull seruantes and louing children For albeit the prince of this world be iudged already and hys power and weapons made dull and broken yet he is not altogether remoued out of this vvorld separated from the Sainctes for that shall not be absolued and finished before the last day And because mention hath oftentimes bene made of men regenerate and not regenerate to â—â—ende their differences may be more manyfest I vvil put downe certayne
pleasure vvas to be read and knowen in the consideration and contemplation of man vvhom he made of suche excellencie that he vvas capable of his Image that in his soule and body and in all his interior and exterior povvers and accions he might shevve foorth some likenesse of God but fynyte and suche as vvas conuenient for a creature This Image of God in man gratuite or create had before his fall many excellent qualities First in respect of the Minde Will and Harte vvherein vvas a maruellous diuine Harmonie and consente Sainct Augustine vvente about too shevve the difference of the three persons in Trinitie by the consideration of this Image of god in man Jn manne sayth he there bee three principall thinges The Minde begetting or breeding the Cogitation And the cogitation vvhich is the Jmage of the thing cogitated And the Will vvherein there is both ioy and loue These three things he applieth after this maner The eternall Father signifieth the Minde begetting in Cogitation the eternall word the second person in Trinitie The Jmage formed in cogitation signifieth the sonne of God And the Will shadoweth the holye Ghoste This collation muste needes bee pleasaunt to humble Mindes For therein vvee see that man is appoynted to bee a testimonie of God namely that hee is an Essence intelligible and mouing him selfe And although sainct Augustine doo vnderstande the image of God in manne of the substaunce of the Soule Minde and Will yet all the learned menne almoste doo comprehende the gyftes together vvith the substaunce or as they vsually speake the vertues of perfect Nature in eche parte of the Soule agreeing vvith the diuine Mynde For so sainct Paule in the vvorde Image vnderstoode not onely mans substaunce but the gyftes or povvers vvherein suche vertues doo shine as are consonante vvith the minde diuine whiche giftes were distinct and separable from the substaunce it selfe as it is manyfest by mans fall vvherein these excellent proprieties vvere loste the substaunce of the Minde Wyll and Harte vnto thys day abyding and remayning But to returne to these excellent properties of the soule before mans fall There shyned a cleare light in mannes Minde to vvitte a perfecte knovvledge of God and a communication of his diuine wisdome whereby he knewe both Gods substance and will And also that man was to this ende created that not only this knowlege might shine in him but also that he shoulde with a grateful willing mind shew obedieÌ„ce to his creator Besides this knowledge of all diuine things which were nedeful to man in the seruice of God and toward the attaynement of eternal life the Lorde endewed him with a right excellent knowlege of matters Morall and Natural that he was able to conceiue the qualities and inclinations of all liuing thinges So that as soone as he sawe Eua he sayd by and by This is bone of my bone and flesh of my flesh and she shall be called Virago because she was taken of the Man. He vvas profoundly seene in Philosophie as it appeareth by the Historie of Creation vvherein we reade hovve he gaue names to euery liuing creature according to their natures and qualities In mans will there was a conuersion to god that is to say an vniuersal obedieÌ„ce to his lavve hauing an ardent loue of God and all vertues flagrante bent and directe to that ende that the firste example might be knovven and honoured therwith was annexed a libertie in all accions that he might both shewe vnto god willing obedience and also auoyde all thinges vvith iudgement that were displeasant to his Creator In the hart all affections and appetitions did obey his minde will neither was there dissétion in any thing So that there vvas a Diuine harmonie of the minde will and harte For as the minde did rightly knovve god and his wyll so the hart the wil did thinke one thing he loued god earnestly neither was there any thing in mans nature which was not pure holy sincere And euery orgaine parte and instrument of mans substance had facultie and readinesse infused into them by god that they vvere both vvilling and hable to doo the thinges required by god at their hands which god according to the law of obedience had imprinted and as it were stamped in Reasonable natures There was also in this image of god in man a preheminencie superioritie aboue all other inferior creatures whom he excelled many wayes both in reason and quicknes of senses aswell in forme and stature of body vpright looking towarde heauen as also in agilitie and mobilitie of accions and especially in that soueraigne power and dominion which he had ouer all inferior creatures as it were an Emperour ouer his subiects For as God is the vniuersall Lorde king and gouernour ouerall creatures euen so it pleased him to collate vnto man a certayn dominion particular limited vnto whom they would haue yeelded obedience gladly haue reputed him for gods Lieuetenant if he had reteined the image of god in him sincere and vncorrupted which dominion albeit by our ruine it be exceedingly impaired in maÌ„kind yet it is somwhat restored by faith Thou shalt treade vpon the Adder and Cocatrice Daniell was cast to the Lions The Lord prayeth with the wild beastes in the wildernes Paule was not hurt of the Viper SaÌ„son Dauid ouercame lions and we may daily see litle childreÌ„ with a sticke to rule huge mighty bodied beastes through the maiesty of gods image whiche yet after a sort shineth in man and is very fearfull and terrible vnto them Herevnto vve may adde mans authoritie preheminence in consideration of his beginning coueniencie and ende For as god is the beginning of all things in creation so is Adam the beginning of all men by generation And as god hath a conueniency with all thinges and all thinges ought to looke vpon God So is man microcosmos that is to say a little vvorld and a lord in respecte of inferior creatures that they all should reuerence and honor him And as God is the ende of all thinges So is man the ende of all inferior creatures they beeing made for mans sake that he might be a ruler ouer theÌ„ And according to the wise maÌ„s saying moderate gouerne the round worlde in equity iustice Finally this image had an assured hope of immortality that his life shoulde be blessed eternall not subiect to death For the diuinity it self is immortal after the which as the scripture saith man was created If therfore maÌ„ had not fallen into sin this nature blessed estate in creation had indured for euer it should neuer haue ben weâ—ke or old it shuld not haue ben coÌ„sumed with heauines or diseases But yet liuing in Paradise shoulde haue ben theÌ„ce translated into the celestial spirituall life And vnto this image God added ouer besides the blessings afore mencioned a certen especiall
kinde of worshipping of god exacting an obedience vnto the same in proposing vnto him that law of the tree of knowledge of good euill In the which he gaue vnto man formed after his image as it were a remeÌ„brance that he should be both obedient thaÌ„kfull vnto him for his blessings and that he would afterward translate him vnto the place of endlesse ioy felicity where he might coÌ„tinually beholde the very essentiall image of God most brightly shining in his son our sauiour Iesus Christe So that immortality being annexed in the tre of life did both admonish maÌ„ inhabiting this elimentall regioÌ„ and being endued vvith profouÌ„de knovvledge of things diuine humaine that he should vse that tree as a remedy against sicknes diseases mortality it self and thervvithal that he should have a manifest assuraÌ„ce of a better life Into the vvhich godly men shoulde be remoued out of and aboue all elimentall regions vvherin he might behold god face to face inioying infinite blessednesse where Gods maiestie shal be all in all to his glory and our endlesse comfort And these be the proprieties of the image of God imprinted and ingraffed in mans substaunce at suche time as he breathed into him the beames of hys lighte Whereof it is requisite that our mindes should be well informed and instructed when we ponder and examine vvith our selues what manner of image that vvas which Adam had howe it was spoyled defaced in mans fall after what manner it is repaired in vs by the holy ghost and of the glorious perfection thereof in the world to come ¶ The second part of the Anatomy shewing the ruine and de struction of Gods image in Man. SECONDARELY LET vs consider howe this image of God was destroyed in maÌ„s fall In so muche that there scarce remaine any remnants of that notable monunent and building of mans best estate For when man who was left in the hands of his owne counsaile in the liberty of his will did eat of the fruit which was forbidden him and shaking off all feare of God vnto whom all creatures owe obedience did transgresse his iust and good lawe And being seduced with the Dragons voyce turned him selfe ftom God casting away all pietie reuerence and feare whiche was due to the eternall maiestie He then lost the image of god and death seazed vppon man according to the commination of god before vttered became the image of the diuell and so losing the holy ghoste hee fell into the horrible wrath of god and euen then tasted certen beginnings of the same he sawe the miseries of minde will and harte and death euerlasting threatned in the lavv For being infected with the poyson of sinne he coulde not reteyne any longer the image of iustice wisedome and lyfe which was stamped in him But whole man vvas miserably deformed corrupted and lost all his ornamentes and qualities in so much that he who was before in his vvhole substance qualities powers a bright glasse of iustice and holines became the maske and dounghill of the filthy dragon of hell and the childe of vvrath and euerlasting death And to deale somewhat in perticularities the good thinges and ornamentes vvhich our firste parentes and all their progeny loste in this heauy fall and lamentable shipwracke vvere partly naturall partly gratuite and as Bonauenture saith Man was vtterly spoyled of his gratuit gyftes and wounded in thâ—naturals For in his minde he loste the perfit knovvledge of his God So that alvvayes after it was full of darkenes ignorance folishnesse and rebellion againste God And in externall and corporall thinges also that light is exceeding shadovved and obscured For who is novve able to discerne and vevve the nature of lyuing creatures but halfe so well as vvas out father Adam before his fall The vvill of man also quite turned avvay from God loste all good inclination habilitie to obey him so that we feele our selues a very conspiracy open rebellion against his maiesty as S. Paule dolefully deploreth saying I feele in my members another law fighting against the lawe of God O miserable man that I am who shall deliuer me from the death of this body c. In mans hart the loue of god is vtterly extinct and flames of raging affections doe burne vvhereof almighty god complaineth in this vvise The lumpe or masse of mans harte is euill from his mothers wombe This destruction of Gods image in mans nature and the putting on of the filthie forme of Satan is plainely set foorth in the accions of Adam streight after his fall as vvell in him selfe as in all his posteritie When as he beeing pricked vvith the sting of a guilty coÌ„science did both runne avvay from God and savve his miserable nakednesse whereof he vvas ashamed For the very nakednesse vvhiche man did see in him selfe most euidently doth not onely signifie the outwarde but also the inwarde deformitie both of body and soule By meanes therefore of Adams fall the image of God vvas destroyed in mans nature all his povvers and faculties were either depraued or vtterly loste He vvas spoyled of all his gyftes in minde will hart And the vvhole masse or lumpe of man was with gods vvrath with the tyranny of the diuell vvith all sicknesse sorowes of body mind corrupt wher by we to our great grief feele the burtheÌ„ of sinne the biting and gnawing of a wounded conscience pityfull passions of the soule and finally in this vvorlde the destruction and dissolution of oure bodies into dust of the earth These euils and greuous woundes Adam savve and felte after he had entred into league and society vvith the diuell And therwithall tasted of gods horrible vvrath the pauors and torments of eternall death and the strength of the lavve vvhereof the Apostle speaketh By the law commeth knowledge of sinne and the law worketh wrath Through the bitternesse and vveight of these greate dolors and torments he must needes haue presently perished and incurred eternall damnation if the mercifull Lorde had not taken pitty on the miserie of man by the supplicatioÌ„ of his sonne Christ in respect of whom he vttered the promise of the gospel made ioyful mentioÌ„ of the blessed seede of the woman and turning away his angry countenance loked vpon man with the eyes of his mercy Besides al these things Adam sawe the fruite of his fal and the detestablenes of his offence not without great sorow and heauines of hart For his first begotten sonne Cayne that Parriside bathing his haÌ„ds in his brothers blood did abuÌ„daÌ„tly declare the calamitie of nature corrupted the crueltie of sinne blindnes bred naturally in his brest the prauitie of his vvill and wickednes of his hart Almightie god him selfe lameÌ„teth this soule fall of man in Paradise appointeth condigne punishmeÌ„ts for the same and therwithall protesteth that himselfe was not the author of this corruption
Ethicke good thinges are elected and euill thinges refused by Logicke vve discerne truth from vntruth by Phisicke vve distinguishe betweene thinges profitable and vnprofitable After this followeth mans vvill vvhiche hathe had a triple ruyne For vvhereas it vvas the propertie of vvill to cleaue faste to vertue and Innocencie and entierly to loue the supreme maiestie through selfewill and pryde it is fallen from heauen to earth and thorough concupiscence of the eyes luste of the fleshe and pride of lyfe dothe nowe loue and embrace vvorldly thinges Nowe vvhat can bee more vnhappie then this fall and ruine of mannes estate vvhereby his memorie â–ª reason and vvill are so pitifully empayred and vvhole man so miserably corrupted â–¿ ¶ The third part of the Anatomie shewing the remnants of Gods Image in man after his fall BECAVSE THE CONsideration of contraries doe moste plainely explicate all thinges therefore I vvill as briefely as I can shevv by collation of Antitheses vvhat is reteyned in mans nature of the image of God For that vve haue susteyned a great losse and an horrible shipwracke of heauenly induments qualities it hath bene plainly and euidently declared As for the Ethnicks and Gentiles they are altogether ignorant of Adams transgression and doe suppose that throughe malicious nature mankinde hath bene subiect to thraldome and miseries euen from the beginning Man hath lost that excellent vvisedome and knovvledge vvhich he had in diuine and spirituall matters Especially touching the essence and vvorshipping of God properly apperteyning to the first table And hath left in him onely certen sparkes and seedes of the same â—â— his hart to wit That there is a God that he is to be worshipped that he is a sincere and iust power rewarding vertue punishing vice Whiche knowledge although it be obscure yet is it a pricke or stinge in the conscience vexing the hart in heynous offences and breeding terrible terrors of Gods wrath indignation Hereof arise those notable sentences of the coÌ„science in the wrytinges of the Heathen This smal knowledge is maruelous obscure in man forlorne is oftentimes euen buried and vtterly blotted out by mans wilfull obstinacie whereof the Phalmist speaketh The foolish body hath sayde in his hart there is no God. And againe All his cogitations are that there is no God God doth not see it Muche like to the Cyclops wherof the Poet maketh mention I force not for the threates of the Goddes Man hath also almoste loste perfecte wisdome in the seconde table that is to say of mundayne worldly things But he hath left vnto him a certen wisdome in externall accions and vertues apperteining to the second table that is to say a power to discerne betweene things honest and vnhonest and to vnderstand the grounds of liberall artes of good lawes of honest accions This knowledge of reason as the Philosophers call it was not altother extinct in mans ruyne For it vvas Gods good pleasure that there shoulde yet be some difference betweene reasonable man and brute beastes And surely they differ in nothing so much as by reason that light vvhich yet in some sort thineth in mans hart conteining a certen rule or paterne of all artes and accions And although the Psalmist seemeth to â–ª take away this difference Man beeing in honor indured not but became like the beastes of the fielde yet wee muste call to minde that similitudes doo holde but in some respecte For in this place man is compared to bruite Beastes because he is no lesse subiect to death then they bee Euen as Sainct Augustine do the vvell expounde it saying he is compared in corruption and not in vvhole nature vnto brute beasts This remnaÌ„t of vvisdome knowlege albeit vnperfect is called the lawe of nature or naturall lawe and is set out by saint Paule with excellent termes and speeches as that it is the doctrine of God the worke of the law written in mans hart Hereof commeth the knowledge of manuarie and liberall sciences so needefull for mans life hence all ciuill lavves haue their origen together with discipline societie betwene man and man the desire of praise the auoyding of dispraise the honor of vertue and the punishment of vices That knowledge which was so notable in our first parentes touching the property of thinges is altogether loste and what so euer we haue we haue it by obseruation and experience For our eyes do behold the course of the planets and reason deuiseth instruments to take the altitude longitude and latitude of theÌ„ Againe with our eyes vve looke vppon herbes but reason searcheth oute the strength vse application And so with our senses vve comprehende liuing creatures But mans industrie by vse and experience vnderstandeth their properties and natures But Adam before his fall was an excellent Diuine an excelleÌ„t Lawyer and an excellent Philosopher Man hath also vtterly lost all sanctity iustice and purity both of body and of soule by meanes of that filthy plague or leprosie which hath inuaded and infected all our substance so that Iob cryed out not without cause Who can make him cleane that is borne of vncleane And saint Paul All men haue sinned And there remaineth but novv in him a certen carnall appetition of iustice comming from the lavve of nature and precepts of maners This is only an externall discipline or honesty of lyfe which is very weake and faint as we al by experience are forced to confesse For novve the malice of our nature doth wonderfully preuaile and hindereth good diuices and endeuours Wherefore in all places of scripture vvhere vve finde iustice attributed vnto the Gentiles We must vnderstand thereby externall iustice or the iustice of the fleshe Man hath lost that fre facultie and power of his strength members in these things which are spirituall and appertayne to the true worshipping of god And besides that his powers or facultie eyther to desire or to deteste thinges carnall and earthly is wonderfully impaired vexed and troubled yea and oftentimes peruerse As Medea rightly saide Video meliora proboque deteriora sequor He hath yet left vnto him some vnderstaÌ„ding in worldly things subiect to reason For if man were without this also he should then differ nothing at al froÌ„ brute beasts and without this no discipline no iudgement nor no punishmeÌ„t could be exercised amoÌ„gst the Infidels And hereof coÌ„meth that distinctioÌ„ betwene things that worke woluntarily naturally and in like maner betvveene things wrought reasonably and brutishly In that therfore maÌ„ somtime coÌ„sulteth and determineth happily in ciuill external things it is a portion of the image of God although most coÌ„monly cernal affections leude perturbations of the mind do carie reason wil quite out of the right way But yet those powers of man hovve feeble or faynt soeuer they be whether they be of the minde of the vvill of
loue of pietie and all other heauenly vertues vntill vve haue runne out our race in this life do come vnto the goale or garland of promised felicitie vvhich is so incomprehensible to all humaine speeche penne and cogitation that the Apostle in the declaration therof findeth in him selfe some defecte and vvante and therefore repeteth oute of the Prophet The eye hath not seene the eare hath not heard neither hath the hart of man conceyued those Ioyes vvhiche God hath prepared for those that loue him FINIS The knowledge of Anatomy profitable for mans lyfe The knowledge of anatomy doe induce vs to thinke y there is a god Galen vsu part alijs locis Iob. 10. 37 38. 39. Psa 19. 33 133. Wysd 7. The consideration of the spirituall anatomy and y fruite thereof The knowledge of the se thinges commeth out of gods word Man partly the fayrest partly y foulest of visible creatures The Ethniks know the disease of our nature but they know not y cause Aug. contra Iulia. lib. 4. ca. 14. Hom. in aliqu scrip tos locos Cicero his sentence of mans soule De finibuâ— liber 1. Tus quest li. 1. 3. 5. Nature yel deth to corrupt affections Mans nature before his fall Cic. tus 1. 4. Cicero hys speeche consonant to y scripture Cicero lib. de legibus Mans soule in the state of innocency a good captayne or guide to liue well Rom. 2. Man in the state of innocency a sufficieÌ„tscholemaster to him selfe A plaine explication of the premisses by a coÌ„paâ—â—son of the nature of brute â—eastes Cic. tus 5. Nature the common parent of all thing Nature hath giuen to dyuers beastes dyuers inclinations A speciall disposition of some particuler liuing creatures Man instructed by a consideration of the nature of brute beastes Jere. 1. The excellencie of mans nature Melan. de anima in locis com Mans power before his fall Tert. contra Marcionem Luthe in Genesim The necessity of this doctrine Col. 1. 2. Co. 4. Heb. 1. Of y word Image or â—imilitude Gene. 1. Calu. Inst lib. 1. Gene. 1. Gene. 5. A differeÌ„ce betweene image similitude Ex Augu. de quantitâ—te animâ— Pet. Mar. in cap. 1. Gene. Luth. super 5. Ge. Two significations of y image of God. Colo. 1. 2. Co. 4. Ioh. 14. Now christ is y image of God how â—â— is the image of God. Gene. 1. Colos 3. 1. Cor. 11. Theodret quest 20. in Gene. what this Image of God in man is Aug. li. 14 detrinitate ca. 8. Pet. Mar. in 1. cap. gen et in locis com lo. xij fol. 101. Cal. lib. 1. inst Luth. in gen ca. 1. whether man is the image of God in respect of his soule or bodye or of both Arabian heresie Anthropomorphites Ioh. 4. Doubtes answered resolued touching this matter The duetie of man in y consideratioÌ„ of these things Augu. lib. 14. de Tr. cap. 8. The excellent qualities of man before hys fall The excellencie of mans mind Mans wil. 〈◊〉 hart and affections Man had a lordship ouer al wiling creatures Psal. 91. Great beastes ruled by little children Mans beginning ende Sap. 2. Mans immortality Gen. 3. 5. If mâ—â— had not sinned he shouâ—de haue bâ—ne translated â—ute et Paradise into heauen Immortality annexed to y outward Sacrament How man loste Gods Image The deadly wounds which man receiued by transgression Bonauentura woundes in mannes mind woundes in mannes will. Gen. 6. woundes in his whole nature Adam felte y greuous sores and smartes of these wouÌ„des Howe AdaÌ„ in these miseries was comforted Adan sawe some effects of hys sinne in his children Cayne God himselfe lamenteth mans fall Gene. â— The second death came not by and by after mans fall Man lefte as a pylgrime or exiled man vpon the earth All the children of Adam subiect to death A doâ—eful lamentable 〈◊〉 of mans 〈◊〉 by certayne auncient fathers Aug. coÌ„tra IulianuÌ„ li. 4. cap. 14. repetit ex lib. 3. Cic. de repub De Ciuita â—â— dei lib â–ª 22. ca. 22 Ludouicus Viues in 22 August â–ª de Ciui ca. 22 Barnar in sermone 1. paruorum sermonuÌ„ what is reteyned in mans nature of gods image The Gentiles Ethnicks are ignorant of the fall of man. what know ledge remaineth in man touching y first table what knowledge he hath lefte vnto him in the second table â— differeÌ„ce betweene maÌ„ brute beastes Psal. 49. August de peccat ori contrâ— Pelagiaâ—â—â— Rom. 1. 2. Mannes knowledge in the properties of things altogether lost Adam before his fall an excellent Philosopher Man hath loste all holines of body soule Iob. 14. Reg. 3. What instice y Ethnicks haue Mans power and faculty in spiritual thinges lost 1. Cor. â— Medaea Man hath yet left som vnderstanding in worldly things All mans vnderstanding in worldly things is a portion of gods image yet remayuing Mans power dominia oncr liuing creatures much impayred Eze. 5. A duble coÌ„modity 2. Reg. 17. 1. Reg. 13. 2. Reg. 2. Man hath lost eternall felicitie â–ª and blessednesse Death the possessor of all men and the cause therof The stingâ— of death The vse of this doctrine Errors cotrary to this doctrine Psal. 51. Rom. 8. Synergistae 1. Cor. 2. Rom. 2. Gods mighty mercy Ethnickes 〈◊〉 at 〈◊〉 〈◊〉 of regeneration The signification of the worde regeneration Ioh. 1. 3 Tit. 3. 1. Pet. 1. 2. The definition of regeneration Math. 28. â—ar 16. Iohn 3. Tit. 3. The work of regeneration appointed froÌ„ the beginning â—eparatioÌ„ of man by Iesus Christ Exhortations to repentaunce what kinde of iustice â—s restored in regeneration Phil. 2. Of y minde renewed Ephe. 4. Colos 3. 2. Cor. 3. Muche ignorance and blindnesse yet remayning in maÌ„s minde 1. Cor. 13. Gal. 5. why excellent lightes of Christes Church â—o eâ—â—â—â—â—all Of the will renued after regeneration Phil. 2. Rom. 7. The weaknes of the godly in the houre of death and the cause thereof Rom. 7. The principal cause of the patience and streÌ„gth of martyrs â—n their â—assions 1. Cor. 10. The power of will regenerate in temporal thinges What men not regenerat cheefly respect in their accions Ioseph his accions and the ground thereof A greatâ— diuersity of mans wyll both in those that be regenerate and not regenerate The spots in the godly Loth. Dauid Hely The thornes of thys world Of the hart of man regenerate Perfect nature onely perfectly fulfilleth y lawe Greate infirmityes remayne in mans hart after regeneration The effects of raging affections The harte is muche lyke a troubled sea of raging affections Of the good accions work of men regenerate The good workes of man regenerate are vn perfect in this lyfe The comfort of men regenerate Of the dominion of man regenerate ouer other liuing creatures Of the frut fulnes of y earth Psal. 3. 4. The mariage of men regenerate Ephe. 2. Ioseph Daâ—ell Plato Of the tyranny of y Deuil Autitheses or certen differences betweene man regenerate and not regenerate Why the vertues noble actes of the Gentiles are esteemed The coÌ„moditie of this doctrine Errors coÌ„trarie to this true doctrine The Papistes Saduces Libertines Gala. 5. Gnosticks Anabap. c. Th ende of all thinges is at hande Of the qualities properties or glorified bodies Ex Pet. Mart. in 2. Re. 4. The firste conditioÌ„ of glorified bodies is unmortality 1. Cor. 15. Rom. 6. 1. Cor. 15. Glorified bodies need no sustentation of corporal food Luk. 22. Glorified bodies indued with shining brightnes Phi. 3. Dan. 12. wise 3. 4. 5. Glorified bodies indued with agility wised 4. Vbiquistae Glorified bodyes impassible 1. Cor 15. Passions of two sorâ—â—s What kind of passions y glorified bodies shal haue Glorified bodies thin and subtill A naturall body and a spirituall body 1. Cor. 15. Esa. 6. 4. 1. Cor. â— Agaynst vbiquitie Of what age boâ—ies shal be in the resurrection Ephe. 4. The qualities of wicked mens bodies in the resurrection Iustice impâ—tatiue Math. 22. 2. Pet. â— Esai 65. Translation into the kingdome of heauen Luke 23. Rom. 8. 2. Tim. 4. 1. Pet. 1. and â–ª 5. 1. Cor. 13. Perfect â—bedience in men glorified John. 3. The torments of hell The payne of losse Payne of sence Sapâ— â— 4 â—f y eqâ—â—litie or inequalitie of â—oyes in â—ternall life Rog. Allaeus ex Pe. Mart. in 1. Cor. 14. The sicke-mans salue Drigans the Châ—liasâ—â—s error touching y saluation of all men It were better for y wicked neuer to rise a gayne Pe. Mar. in 1. Cor. 15. Rom. 5. The state of man glorified excelleth y firste state of man after his creatioÌ„ Glorification is properly the worke and gift of Christ Rom. 5. Rom. 4. Joh. 14. 10 â—heworke of redempâ—ion is only Christes Joh. 14. Jo. 16. 7â— Athanasius Origines Ephe. 4. August libe de sâ—lut doc cap. 3. The effect and fruite which shoulde spring by the consideration of these thingâ—â— Phi. 1. Râ—u 14. Phi. 3. Ecclsi 1. Godly men are satisfied onely in the fruition of heauenly thinges Reu. 21. A certen description of the ioyes of heauen out of the holy scripture Esa. 64. 1. Cor. 2.
the hart or of any other member of man if they bee good affections they are certayne remnauntes of Gods image Man hath also almost lost that notable wisdome and absolute authoritie of rule and dominion ouer liuing creatures For albeit there remayneth in him vnto this day some povver ouer them yet the same is ioyned vvith greate perill and greefe not vvanting tyrannie and crueltie For the horse vvyll not obey man vvithoute bytte and brydle neyther vvyll the Oxe dravve the Plough vvithout he bee yoked The sheepe will not yeelde wooll and milke vnlesse she be bounde Byrdes are taken vvith pollicie and cunning And fishes vvith the hooke net other instrumentes As for Tygres Lyons Beares Woolfes Panthers and suche like they are not onely not obedient but extreme aduersaries to mankinde Nowe if any man aske vvhye God made vvilde beastes so disobedient and hurtful to man It is to be answered that this is commen to passe That disobedient children might be corrected For man vvell deserued suche a scourge after his transgression And therefore by meanes of sinne our seruants are armed against vs wild beasts suffred to tormēt afflict vs for so the scripture saith I wil sende amongst you famine and wilde beastes When man was in the state of innocency they were all tame and obedient vnto him And novve thoughe they rebell yet by Gods mercy fewe doe perishe by them And if anye miscarie there ariseth therof a double commodity First an example of gods seueritie as in the Samaritanes who were killed of Lyons In the children that for scorning at Elizeus were destroyed of Beares and in the disobedient prophet who perished with the Lyon. Secondly gods maiesty herein shevveth it selfe mightely in that he is able to cause the wilde and cruell beastes to reuenge his cause against disobedient persons And finally herein we may also consider gods great goodnesse tovvarde vs in secluding shutting them vp out of mennes societie into desertes wildernesses appoynting them the night to walke in and to seeke their pray whiles morning when man goeth about his busines they all auoyd his sight presence and lie hid in their dennes with trembling and feare Man hath also lost eternall felicitie and blessednesse and hath onely lefte vnto him in steede thereof this worldly and earthly lyfe which is short miserable painefull and is subiect to daungerous death euery moment For cruell death seasoneth vppon all men that are borne of corrupt parents assone as they are fashioned in their mothers wombe because they are infected with sinne And therfore all the dayes of their lyfe death is as it were mans hangman and tormētor First the imbecillity of mans substance and strength is the bitte of Satan Then the shortnes of mans lyfe the perils dangers in the same the cruell diseases the vntimely soden vnnatural deathes the resolution of our bodies into dust ashes do euidently expresse his force and malice against mankinde Whiche thinges I willingly note to admonishe men deepely to consider their miserable and wretched estate For man is not only a bubble of water during but a short time sodenly vanishing away but he is a thing much more miserable wherby it is most apparant that man is not now any longer the excellent image of God but the bondslaue of the diuell then the whiche there can bee nothing more lamentable or miserable But the vse of that which we haue vttered alreadie touching the remnantes of Gods image in man is to put vs in remembrance of those great things which we haue lost by sinne and those remnants are much like the rubble of a faire and beautifull citie destroyed And such as they be they ought not to be cōtemned beeing as it were notes remembraunces that god will in eternall life renew restore his image to man according to his holy worde Prouided always that by meanes of this doctrine no power at all be ascribed to man in spirituall matters before regeneration and not ouer much neither in carnall and earthly things For both these excesses are culpable Let vs therefore bewayle this great losse of ours and agayne let vs not forget to geue thanks that it hath pleased him to leaue in vs some print of his image and cheefly let vs reioyce that by Christe wee are regenerate and reconciled to God in this life and that his Image shall be perfectly restored vnto vs in the life to come And before I conclude this parte I thinke it not amisse to admonishe my Reader of certayne detestable and grosse Errors quite contrarie to this doctrine First certayne Athistes and Epicures hold that there is nothing corrupt in man after his first creation and condition vvhich opynion the Manichees doo also mayntayne And this Error seemeth too springe of meere Ignoraunce of mannes creation and fall The Pelagians and certayne Scholemen dreamed mannes nature to bee syncere and vncorrupte after hys Natiuitie euen as Adam vvas before his fall But that furor is directly agaynst the vvorde of God Beholde I am conceyued in iniquitie And agayne The sence of the fleshe is Enimitie agaynste the spirite And some also nowe a dayes vvrite that there is some povver in man before regeneration euen in spirituall thinges and that man is a cooperator or worker vvith God and that it is in mans power to take to folow to assent albeit faintly with God in spirituall thinges which is meere cōtrary to the holy scripture for the Apostle saith The naturall man perceiueth not thinges whiche be of Gods spirite for they are folishnesse vnto him speaking of man not regenerate Finally this extremitie is to be reprehended that there is no porcion at all of gods image left in man And that there is left vnto man no knovvledge of God at al that he hath no principles of arts or accions but that hee is muche like a cleane sheete of paper ot table into the vvhiche vvith education and study hee maye write thinges But saint Paule saith That the worke of the lawe is written in the Gentiles hartes And euen by the law of nature those that be not yet regenerate haue some knovvledge albeit obscure that there is a God and that he is a iuste god Albeit they vnderstande nothing of his essence and of his perfect wil conteyned in the lavve and gospell The fourth part of the Anatomie of the renouation or regeneration of the olde Man. OVT OF WHAT EXCELlent dignitie and honor man vvas deposed and caste by meanes of his transgression and vtterly drovvned in a deepe sea of all euill it hath bene already briefely and plainely declared It now remayneth that vve haue some due consideration of Gods greate mercy povver and goodnesse in the renouation and regeneration of the olde manne For after the fall of Adam God could not doe any thing eyther more mightely or mercifully then to sende