The firſt part of the Anatomie, declaring the ſtate of man before his fall.

IT IS BOTH TRVlyCicero his ſentence of mans ſoule. De finibu • liber. 1. & Tuſ. queſt. li. 1. &. 3. &. 5. and excellently vvritten by Cicero, not onely the beſt Orator, but the beſt Philoſopher amōgſt the Latin vvriters: If vve vvere borne & brought foorth into this vvorlde ſuche perſons that vve could vewe Nature, vve ſhould neede neither learning nor instructions, becauſe nature her ſelfe ſhould abundantly ſuffice vs. But nowe there are lefte vnto vs certayne ſedes or ſparkes of vertue, which we ouer haſtely quenche with corrupte conditions, and peruers opinions, that the light of Nature can not any vvhereNature yel deth to corrupt affections. ſhevve it ſelfe: For veritie giueth place to vanitie, and nature eftſoones yeeldeth to corrupt and preiudicate opinions. In the which wordes the Diuine writer (taught by experience, reaſon, and learning) ſignifieth that nature hath yet left in mankinde ſome ſmall power and operation, whiche he nameth ſparkes or ſeedes of vertue, meaning no doubt, the ſinceritie of the harte and conſcience, and the light of the will & vnderſtanding, which by corruption of nature are ſo blotted and ſhadovved in vs, that vvee can not beholde our Creator, neither yet ſufficiently ſee what is conuenient and honeſt in a morall life, vvhich the ſecond Table propoſeth vnto vs.

Before the fall of our Parentes, whenMans nature before his fall. nature was innocent & vncorrupted, this light of vviſedome, and intelligence of things diuine and humaine, did ſhyne brightly in man: neither had he thē only ſparks & ſedes, but a plentiful ſtorehouſe & flowing fountaine of all vertue: which the ſame author ſeemeth to haue ſene in a glimmes, whiles that he ſpeaketh after this maner: Mannes mynde beeing deryued Cic. tuſ. 1. &. 4. from the Diuine minde, may not be compared vvith any other thing (if I may preſume to ſaye ſo) but with God him ſelfe. Which Minde if it be ſo instructed, and as it vvere cured, that it be not ſeduced with error, then is it a perfect minde, that is to ſay, abſolute reaſon, whiche is all one with vertue. Cicero ſeemeth to haue receyued thisCicero hys ſpeeche conſonant to y• ſcripture. opinion from the auncient writers: For in that he ſayth our minds are taken out of the heauenly Minde, it is that which the ſcripture vttereth: And God inspired into man a liuing Soule. And vvheras he ſayeth, that it maye in ſome ſorte bee compared vnto God him ſelfe, he meaneth that vvhiche the Scripture ſayth: And God created manne after his owne ſimilitude. And vvhereas he ſayeth, that yf it vvere inſtructed and cured in ſuche ſorte, that it mighte not be blinded vvith the darkeneſſe of Errors: he meaneth, if mā had not ſo filthely fallen, it ſhould haue bene a perfect minde, and an abſolute reaſon, that is, a ſincere and vncorrupt nature. But the ſame Wryter ſpeaketh more playnely hereof in annother place, after thys manner:

What is there (J vvyll not ſaye in Man, Cicero lib. de legibus. but thoroughoute Heauen and Earth) more Diuine then Reaſon? Which vvhen it commeth to perfection, it is very apte • y named Wyſedome. Seeinge then that Reaſon reſteth bothe in God, and Manne, and that there is nothing more diuine then the ſame: it followeth that through reaſon onely there is a communion or partaking betwene God & m • n: and amongest vvhom reaſon is common, right reaſon is alſo common. Whereof it followeth that thoſe onely doo knowe God, vvho vnderſtande and conſider their origine and of spring. By theſe and ſuche other like ſentences we may ſee hovve the Philoſophers intreating of the excellencie of mans nature, did geſſe, (and as it vvere dreame) of the diuine qualities and operations of Mans ſoule in the ſtate of Innocencie: Which they named a good capitayne &Mans ſoule in the ſtate of innocency a good captayne or guide to liue well. guyde to liue vvell and bleſſedly, admoniſhing vs that we ſhould not extinguish and obſcure the ſame vvith corrupt opinions, and peruers maners: but rather ſtirre vp and perfectly confirme the ſame vvith laudable exerciſes, and wholſome inſtructions and documents.

But leſt any man ſhoulde ſay that I diſcourſe ſuch great & weightie matters, proper vnto the diuines, vvith the authorities of Ethnicks and heathen Philoſophers: let him alſo conſider that S. Paul, that elect veſſell of ſaluation, to haue expreſſed the excellēcie of mans firſt eſtate notably, yea and almoſte ſenſibly, after this maner: For vvhen the Gentiles vvhich Rom. 2. haue not the lawe, doo of nature the thinges conteyned in the lawe, then they hauing not the lawe, are a lawe vnto them ſelues, vvhich ſhew the deedes of the lawe written in their hartes: vvhiles their conſcience beareth vvitneſſe vnto them, and alſo their thoughts accuſing one another, or excuſing them. In the vvhich vvordsMan in the ſtate of innocency a ſufficiētſcholemaſter to him ſelfe. the Apoſtle playnly declareth, hovv that God in the creation of man planted, and as it vvere ingraffed a kinde of diuine nature, and perfect povver: wherby vvithout further helpe of externall doctors or doctrine, he vvas both able to fulfil gods cōmaundements, and alſo to be a ſufficient lawe and ſcholemaſter to himſelfe, whiles that his ovvne thoughts and proper conſcience giueth true verdites, and pronounceth iuſte iudgement vnto him in all his accions and cogitations.

This excellent eſtate and perfect vertue inſpired into man by God in creatiō, which novve (more is the pitie) is loſte and extinguished, maye the better bee knowen by the nature & diſpoſition of brute beaſtes, vnto whom with indignation the holy ſcripture oftētimes remitteth vs. For that wiſe and omnipotent Creator hath expreſſed his heauenly wiſdomeA plaine explication of the premiſſes, by a cō pa •• ſon of the nature of brute • eaſtes. in al his works, as Cicero right wel ſayth, and hath giuen to all liuing creatures both abilitie and inſtrumentes to execute their operations and functions. And although the power of brute beaſts together with the nature and efficacie of all naturall thinges, by meanes of mans rebellion agaynſt his God, are vvonderfully impaired, yet wee may ſee alſo by compariſon from them, the ſteppes and print of diuine qualities in mannes nature: whereof Tullie according to hisCic. tuſ. 5. manner ſpeaketh as followeth: From whence may we more aptly take our beginning then from nature her ſelfe the common Parent of vs all? Who not onely in all liuing Nature the common parent of all thing. creatures, but alſo in Trees, Plantes, and Herbes, hath in euery of their kindes wrought perfection. And therefore aſwell Trees and Vines, as alſo thoſe thinges vvhiche are more baſe and lower; haue their conueniencie, for ſome are alwayes freſhe and greene, and ſome beeing bare in the vvinter, in the ſpring time beeing comforted, and as it vvere reuiued vvith the heate of the ſunne, doo ſhoote foorth their bloſſomes agayne. Neither is there any thing ſo mute and cloſely created, but that ſometyme it geueth foorth a ſhewe of his nature, and beareth eyther flowres, or fruite, or beries, or ſheweth ſome one thinge or other, vvhereby his propertie and qualitie maye bee knowen. But if vvee proceede further, to beholde the nature of beastes, albeit bruite and vnreaſonable, yet becauſe they haue ſence in them, their powers and operations may bee more eaſily conſidered. For Nature Nature hath giuen to dyuers beaſtes dyuers inclinations. hath appoynted ſome beastes to liue in the vvater, ſome to flye at pleaſure in the wide ayre, ſome to creepe vppon the grounde, ſome to vvalke, ſome to vvander by them ſelues, ſome vvilde, ſome tame: and finally other ſome to lye hidde couered in the earth. Nowe euery one of theſe, for that they can not vſurpe the trade and condition of other kindes, do conteine them ſelues within the incloſiers of their owne Natures. And as euery beast hath his ſeuerall and proper, eyther inclination or condition, and reteyneth the ſame: ſo hath man his nature muche more diuine and excellent, if we may call thoſe thinges excellent that are ſo by compariſon.

We ſee then by the vewe and contemplation of brute beaſtes, that they had in the beginning, and yet retayne that inclination vvhiche is apt and conuenient to their natures, in procreating, in cheriſhing, and in defending them ſelues andA ſpeciall diſpoſition of ſome particuler liuing creatures. their young ones. The oxe, the ſheepe, the henne, vvith many other beaſtes and birdes, doo knovve their peculier foſter and frend: they make neſtes and dennes for them ſelues and their iſſue. And if we beholde the nature, or rather the cōmon wealth of Emets and Bees, we ſhall without any great difficultie perceyue that god hath inſpired into them a farre moreMan inſtructed by a conſideration of the nature of brute beaſtes. Jere. 1. excellent nature. All vvhich thinges the Scripture oftentimes incultateth to our confuſion & ſhame, ſending vs to them, that vve may the rather knovv our corruption and rebellion. The Oxe (ſayth the Prophet) knovveth his ovvner, and the Aſſe his maſters cribbe, but my people hath not knovven mee. And agayne: The Storke and the Svvalovve haue knowen their tyme, and goo thou ſluggard vnto the Emmet. By the compariſon then of very brute beaſtes, vnto vvhom God hath giuen in eche of their kindes an apte conueniencie to execute thoſe qualities miraculouſly infuſed vnto thē by God: we may in ſome part perceyue the heauenly and diuine nature of Man, to bee muche more noble and excellent,The excellencie of mans nature. vnto whom the mighty God gaue power and dominion ouer all earthly creatures, and made him lorde and ruler ouer the workes of his hands, breathing into him a reaſonable ſoule, and fashioning him after his ovvne ſimilitude and likenes.

Theſe bleſsings ſo plentifully povvred vpon man by almightie god, hath cauſed men vveerie of this vvorlde, and greedie gaping after heauenly thinges, to breake out into theſe vvordes: Examine (I hartily Melan. de anima & in locis com. pray you) vvhat is that image of God in Man. It is Gods good pleaſure that mans mind ſhould be as it vvere a glaſſe vvherein vve may beholde him. His vvill is that man ſhould bee like bookes, vvherein he vvould vvrite his wiſdome vvith his owne fingers. Theſe vvonderfull thinges vve learne and conſider in the conſideration of mans mind. Neither is there any eloquence, eyther of men or of Angels, that is able condingly to expreſſe that great honor and dignity, wherwith God hath adorned & beautified vs, in imparting to vs his owne ſimilitude and likeneſse. Whereby he had powerMans power before his fall. to thinke and vvill of all thinges, eſpecially of his creator, which gods pleaſure was to haue him vvill & thinke, hauing as Tertullian writeth, the ſame ſenſes &Tert. contra Marcionem. motions which god himſelf had: which things vvere ſo naturall in our firſte parents, as mans eye doth ſee & behold obiects. In the vvhich vvords albeit fewe &Luthe. in Geneſim. ſhort, vve haue an euident and plaine deſcription of perfitte nature, vvhereof the philoſophers did rather diuine and dreame, then knovve any thing effectually, to vvitte, that it vvas the ſincere eye of the ſoule, alvvayes fixed vppon, neuer dazeled or dimmed vvith errors, but poynting vnto man alvvayes, as it vvere vvith a finger, both the maieſtie of god, and perſvvading him to followe his precepts and commaundements.The neceſſity of this doctrine.

The doctrine therfore of the image of god in mā is very needfull in the church of god: both becauſe it propoſeth vnto vs euident teſtimonies of gods fauour & loue tovvarde mankinde, and declareth the excellent eſtate of mā before his fall, in the which god did as it were ſtampe & imprint the radiant beames of his wiſedome, rectitude and liberty of will, that man might be his mancion place and temple: Vnto vvhom as he purpoſed to cōmunicate bleſſedneſſe and felicitie, ſo he required at his hands againe to be reuerenced and vvorshipped. Moreouer it doth not onely deſcribe the eſtate & cō ditiō Col. 1. 2. Co. 4. Heb. 1. of the firſt mā, but it doth alſo expreſſe the abominablenes of ſin, how the image of god was corrupt in mans nature, & therwithall sheweth holſome remedies by the ſon of god, who is the very perfect & ſubſtantiall image of god the father, reſtoring to thoſe that be regenerate through the holy ghoſt, the created Image of god blemished in thē. Of the which image of god created, I meane to write ſome thing at this preſent, if not ſo much as the mater requireth, yet ſo farre forth as in this imbecility of our nature, we may by the helpe of gods ſpirit ſelect out of the holy ſcriptures. And for that through ignorance of words, as Ariſtotle ſaith, men often times erre in the truth of matters, I vvill firſt examine the propertie of the vvorde, that my Treatiſe may be leſſe intricate for my Reader to conceyue, and more facile for my ſelfe to proſecute.

〈 in non-Latin alphabet 〉 , Imago, in Englishe an Image, ſignifiethOf y• word Image or • imilitude. generally a repreſentation or purtrature of any thing which is made eyther by creation or cogitation, or generation, or propagatiō, eyther in paynting or grauing, or by any other meanes expreſſed after the example of an otherGene. 1. matter. Moſes ſayth that man was made after the image and ſimilitude of God. Almightie God then is the liuely example after whom man vvas created, that he might in certayne properties of hys whole ſubſtance expreſſe him. The ſonne of God vvas not made after the image of his father, as the auncient Fathers haue right well obſerued, but he was begotten of God the father, and is the coeſſentiall & the eternall Image of the euerlaſting father. The Hebrewes vſe the worde Zelem for an Image, and Demuth for a ſimilitude, the whiche the Grecians expreſſe in eikona kai omoioſin. But the lerned Diuines doo vſe theſe vvordes indifferently. For in the ſame text where this workeCalu. Inſt. lib. 1. Gene. 1. of God is repeated, Moſes ſpeaketh after this maner: And God created man after. &c. And agayne he vſeth onely one of the words, God created man after hisGene. 5. ovvne ſimilitude. By this repetition of one and the ſelfe ſame thing, whiche is expreſſed onely in one vvorde: one and the ſelfe ſame thing is deſcribed.

Notvvithſtanding I will not hide fromA differēce betweene image & ſimilitude. my louing Reader the difference whiche certayne notable and famous expoſitors of the holy Scriptures haue put betwene the vvordes Image, and ſimilitude. Saint Auguſtine ſayth: The Soule is like vnto God, Ex Augu. de quantit • te anim • for it is made immortall and indiſſoluble. The worde Image therefore apperteyneth vnto the forme, and ſimilitude vnto nature. And an excellent man of our time: An Image is Pet. Mar. in cap. 1. Gene. an outworde bodely forme or faſhion, expreſſing or repreſenting any man: but a ſimilitude is a qualitie of the minde whiche we imitate and followe. And that famous clarke Luther vvriteth thus: Albeit almoſt all the learnedLuth. ſuper. 5. Ge. doo take the wordes Image & ſimilitude for one thing, yet in reading of things I haue noted ſome difference betvveene thoſe vvordes. For Zelim ſignifieth properly an image or figure: As vvhen the ſcripture ſayth, deſtroy the aulters of your images. In that place the word ſignifieth nothing els then pictures and images, which were ſet vp. But Demuth vvhich is a ſimilitude, is the perfection of the image: as for example. When vve ſpeake of a deade image ſtamped in coyne or money, vve ſaye this is the image of the king or queene: But that image hathe not the ſimilitude, neither doth it ſhew the liniaments and proportions. In that Moſes ſayth therfore, that man was made after Gods ſimilitude, he ſhevveth, that man doth not onely repreſent god, in that he hath reaſon and vnderſtanding, but alſo that he hath ſuche intelligence and vvill, vvhereby he both perfectly knevv god, and alſo had a will to execute gods commaundement. Other ſome there be that ſaye, that gods image reſteth in mans ſubſtance, and the ſimilitude in the accidentes. Let euery mā enioy his ovvne cogitations, I am of this opiniō, that bicauſe Moſes deſcribing this notable vvorke of god ſomtime vſed one vvord ſometime another, that both theſe wordes are vſed for better declaration, playnely to expreſſe one thing.Two ſignifications of y• image of God.

This one thing I thinke more conuenient to be conſidered in the entry of this matter, that the image of god in the holy ſcripture is attributed both to the onely begotten ſonne of god, Ieſus Chriſt, and to godly men, his ſonnes by adoption: But in diuerſe conſideratiōs. It is vvritten of the onely begotten ſonColo. 1. of god: Who is the image of the inuiſible god, the firſt begotten before all creatures. And in2. Co. 4. another place, Chriſt is the image of God. In theſe places Chriſt is called the image of God, in reſpect of his heauenly father.Ioh. 14. And therfore he ſayth: Philip, he that hath ſeene me, hath ſeene the father, ſhevving that his father is knovven, in and onelyeNow chriſt is y• image of God, & how •• is the image of God. through him. Our ſauiour Ieſus Chriſt then is the totall, and coeſſentiall image of God his father, of lyke maieſtie and glory: For ſo he pronounceth of hym ſelfe, ſaying, I and the father am one: & the Apoſtle: who is the brightneſſe of his glory, and the image of hys ſubstaunce, bearing all thinges vvith the vvorde of his power. But vvhen man is named the Image of God, it is not ment that he is all one vvith theGene. 1. Coloſ. 3. 1. Cor. 11. ſonne of God, but that he is his Image create, Gratuite by grace or adoption, muche inferior to the naturall image Ieſus Chriſte. And yet it is not to be accōpted any ſmal prerogatiue that man and Angels ſeuerally, aboue all other creatures, haue this title and dignitie giuen vnto them, that they haue and beare the ſimilitude and image of the liuing God, of the which ſeconde Image, I vvill only write at this preſent.

What this Image of God is in man, there are diuers opinions amongeſt the auncient vvriters. Theodoretus citeth Theodret. queſt. 20. in Gene. what this Image of God in man is ſundry of them in his queſtions vppon Geneſis. Firſt, ſome ſayd that the Image of God is that vvhich is inuiſible in the ſoule. Secondly, ſome ſayd that mannes body is that Image: whiche opinion he aſcribeth to one Milito. Thirdly, ſome ſayde that whole man vvas the Image of God, becauſe he is placed as it were in the middle betvveene all creatures compact of body and ſoule. Fourthly, ſome affirmed the image of God in man, to be nothing els but that power & authoritie which he hath ouer al worldly creatures. And finally he cōcludeth, that this image of god is in the reaſonable ſoule,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. vanderſtanding, iudging, and executing things iuſtly. Saint Auguſtine ſometime taketh this Image of God to be the very ſubſtance of the ſoule, minde, and wil, ſometime the qualities of the ſame. Caluine acknowlegeth the image of God moſte cleerely to ſhine in mannes ſoule, and yet to ſhew it ſelfe in the whole body, and in all powers of the ſame. Luther that excellent writer, defineth, or rather deſcribeth this image after this maner: The image of god, after the which Adam was created, was a matter moſt noble & excellent: For as yet no leproſie of ſinne had infected either whether man is the image of God in reſpect of his ſoule or bodye, or of both. the minde or will. But all the interior and exterior ſenſes were pure and cleane. For the vnderſtanding was moſt pure, memorie prompt and ready, the will ſincere, resting in a diuine ſecuritie, without penſiue thought or dreadfull feare of death. Herevnto was annexed a notable beauty and comelineſſe of all the externall members of the body, wherein man paſſed and ſurmounted all other inferior Creatures.

And albeit hee vvryteth that theArabian hereſie. Image of God is in the vvhole manne, both in bodye and ſoule: yet he vvas farre, aſvvell from the Arabyan hereſie, vvhich vvas Anno Dom. 230. as from the Anthropomorphites, and other MonkesAnthropomorphites. of Aegypt, who affyrmed this image to be onely in the body, becauſe the ſcripture oftentimes maketh mention of the face, eyes, eares, noſe, handes, and feete of God. Whiche phraſes the Scripture vndoubtedly vſeth onely for our capacitie, and better vnderſtanding: for touching Goddes ſubſtance, our Sauiour Chryſte playnely affyrmeth him to bee a ſpirite: And I knovve that ſome veryeIoh. 4. learned Writers haue acquited the Anthropomorphites from ſuche groſſe opinions, and that they had a farre other ſence in thoſe phraſes.

The reaſon that maketh many men abhorre,Doubtes anſwered & reſolued touching this matter. yea & deteſt this poſitiō of Luthers, that the image of God in man conſiſteth both in the body & ſoule, is this: God is not any corporall ſubſtance: therfore no part of his image cā be in any corporall ſubſtance. But we muſt conſider that whole man cōſiſting of body & ſoule, was faſhioned after the Image & likenes of God. Moreouer the perfection of mans corporal ſubſtance, & the proportion or apt cōueniency therof with the ſoule, which was appoynted to expreſſe his powers to the organical or external inſtruments of the body: and Immortalitie vvhiche vvas alſo giuen to this corporal matter, did clerly expres & repreſēt ſome portion of gods image. Albeit therfore it can not be denied, but that the cheefe & principall degrees of this diuine Image is in mans ſoule, as in the moſt noble and excellent part: yet the body ſo diuinely vnited vnto the ſoule, and indued with ſuch notable ornamentes, is not to be defrauded of that which of right ought to be yeelded vnto it. So that as thoſe doo offende in exceſſe, that aſcribe this image of God to mans body onely: ſo doo they alſo erre in defect, that place it only in the mind. For that the holy ſcripture eftſones repeteth, that God made not onely mannes Soule, but whole man after his owne ſimilitude and likenes.

It vvas the vvil and pleaſure of almightieThe duetie of man in y• conſideratiō of theſe things. God, that through this his Image tranfuſed into man, he might both repreſent and expreſſe his maker, and be obedient vnto him: appoynting man (as I ſayde before) to be as a glaſſe, wherin he woulde ſhine and be ſeene, and as a booke vvherein vvith his ovvne finger he would vvrite his vviſdome. Teaching vs in this image vvhat God is, to vvitte, an eternall and euerlaſting minde: and what maner of God he is, namely, vviſe and true, louing chaſtiſtie and iuſtice, of a free povver, embracing men vvith a fatherly affection, he beeing the creator, and they his creatures: requiring of vs that our minde and vvill ſhould accorde vvith his vvill and commaundement. And this is that vvonderfull vviſdome, iuſtice, goodnes, and povver of his: which his 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 aboutAugu. lib. 14. de Tr. cap. 8. 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 The excellent qualities of man before hys fall. 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 propertiesThe excellencie of mans mind 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 obediēce 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 toMans wil. god, that is to ſay, an vniuerſal obediēce 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 〈◊〉 hart and affections, 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 inMan had a lordſhip ouer al wiling creatures. 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 mā kind, yet it is ſomwhat reſtored by faith. Thou ſhalt treade vpon the Adder and Cocatrice. Pſal. 91. Great beaſtes ruled by little children. Daniell was caſt to the Lions: The Lord prayeth with the wild beaſtes in the wildernes: Paule was not hurt of the Viper: Sāſon & Dauid ouercame lions: and we may daily ſee litle childrē 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 authoritieMans beginning & ende. & 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 ouerSap. 2. thē. And according to the wiſe mās ſaying, moderate & gouerne the round worlde in equity & iuſtice.

Finally this image had an aſſured hopeMans immortality. of immortality, that his life shoulde be bleſſed & eternall, not ſubiect to death. For the diuinity it ſelf is immortal, afterGen. 3. 5. the which as the ſcripture ſaith, man was created. If therfore mā had not fallen into ſin, this nature & bleſſed eſtate in creation had indured for euer, it should neuer haue ben we • ke or old, it shuld not haue ben cōſumed with heauines or diſeaſes: But yet liuing in Paradiſe, shoulde haue ben thēce tranſlated into the celeſtial & ſpirituall life. And vnto this image God added ouer & beſides the bleſſings afore mencioned, a certen & eſpeciall kinde ofIf m •• had not ſinned he ſhou • de haue b • ne tranſlated • ute et Paradiſe into heauen. 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 remēbrance that he should be both obedient & thākfull vnto him for his bleſſings: and that he would afterward tranſlate him vnto the place of endleſſe ioy & felicity, where he might cōtinually 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 bothImmortality annexed to y• outward Sacrament. admonish mā inhabiting this elimentall regiō: and being endued vvith profoūde 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 aſſurāce 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 ſhalbe 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 LETHow man loſte Gods Image. vs conſider howe this image of God was deſtroyed in mās 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 theThe deadly wounds which man receiued by tranſgreſſion. 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 ornamentesBonauentura. 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 th • 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 diſcernewoundes in mannes mind. 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 avvaywoundes in mannes will. 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 Gen. 6. mans harte is euill from his mothers wombe.

This deſtruction of Gods image inwoundes in his whole nature. 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 cōſcience, 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 burthē 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 AdamAdam felte y• greuous ſores and ſmartes of theſe woū des. 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 ſupplicatiō of his ſonne Chriſt, inHowe Adā in theſe miſeries was comforted. reſpect of whom he vttered the promiſe of the goſpel, made ioyful mentiō 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 theAdan ſawe ſome effects of hys ſinne in his children. Cayne. 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 hāds in his brothers blood, did abūdātly 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 lamēteth thisGod himſelfe lamenteth mans fall. ſoule fall of man in Paradiſe, & appointeth condigne puniſhmēts for the ſame: and therwithall proteſteth that himſelfe was not the author of this corruption of creatures, whiche was created by him, in his ſonne, in iuſtice & holynes of truth: wherin he taught mankinde that ſinne and all the effects therof had his origin of the diuell, and of man: as it is written,Gene. • . It irketh me that euer I made man. Agayne, He that committeth ſinne, is of the Diuell. For the diuell ſinned from the beginning. And alſo, By one man ſinne entered into the worlde, and through ſinne death.

Now albeit man receyued ſo greeuous a wound in his body and minde, vvherevvith not onely the image of god in him vvas defiled and deſtroyed, but alſo his povvers and ornamentes euerye vvaye vvere maruelouſly decayed: beſides the remouing of immortalitie, whereof by worde & ſacrament god aſſured him before his tranſgreſsion: and in place therof a ſubiection to ſickneſſes & death it ſelfe. Yet the ſecōd death did not out of handThe ſecond death came not by and by after mans fall. ſeaſe vpon Adam, but God left him like a Pylgreme or baniſhed man out of Paradiſe many yeeres, in this animall or corporall lyfe, after the acte and decree was publiſhed, that god of his immence and infinite mercy woulde repayre his Image blotted & defaced: and his good pleaſure was, that man paſsing his time,Man lefte as a pylgrime or exiled man vpon the earth. & running his race prefixed here in this vvorld, ſhould in his body (whiche vvas made ſo ſubiect and ſeruile vnto ſinne) be reſolued into duſt and earth: but in ſoule he appoynted him to be immortal, becauſe the ſame was breathed into him by god: whiche he alſo ordeyned to be a daily teſtimonie & remēbrance vnto mā aſwel of his eſtate before his fall, as of his glorification after the day of iudgement.

Which bodily death al the children ofAll the children of Adam ſubiect to death. Adam are ſubiect vnto, by meanes of ſinne abounding, yea and raigning in them, beeing nothing but duſt poyſoned, which muſt returne into duſt: after which the ſecond death, to wit, eternall condemnation both of body and ſoule, followeth, and is aſſuredly to be looked for of all thoſe that doo contemne the ſonne of God, mans mediator and aduocate: and doo not ſeeke to bee deliuered from Gods wrath and indignation by the effuſion of hys moſte precious blood, vvhiche onely is able to purifie and vvaſhe men cleane from all their ſinnes.

And to thende that this great ruineA do • eful & lamentable 〈◊〉 of mans 〈◊〉 by certayne auncient fathers. and decay of man after hys fall maye bee more euidently perceyued, I vvyll put dovvne the lamentable complayntes of diuers Writers concerning this matter, vvhereby at the firſte vevve the matter will moſte playnely appeare and ſhewe it ſelfe.

And firſt, that is a notable & memorableAug. cōtra Iulianū. li. 4. cap. 14. repetit ex lib. 3. Cic. de repub. ſaying of Cicero, repeted by S. Augu. touching the corruption of mans nature: Man is brought foorth, and as it vvere expelled into this world by nature, beeing rather his ſtepdame then a louing mother. In body naked, frayle, and infyrme: and in minde, carefull in ſorowes, abaſhed in feare, vveake in labors, prone to pleaſure, hauing in him notwithſtanding certayne ſparkes and ſeedes of a diuine nature. Wherin as ſainct Auguſtine ſayth, he rightly deplored and bevvayled our miſerable and pitifull caſe, and ſavve the horrible euent: Yet vvas he ignoraunt of the cauſe, neither dyd he perceyue that a heauy yoke vvas layde vpon all the children of Adam, from the time of their byrth vntill their death, by meanes of originall ſinne, wherwith they are infected and corrupted.

Sainct Auguſtine him ſelfe writethDe Ciuita. •• dei. lib▪ 22. ca. 22 after this manner: I doo omitte howe God created Man righte: But touching our diſcente from our firste Parentes, that wee are thereby a generation forlorne, and caste awaye, this very life of ours (if it be to be called a life vvhich is ſo full of deadly miſeries) doth moſte playne • y declare. For what other thing can vve gather of that horrible and depe ignoraunce (vvhereof all Error proceedeth) vvhich poſſeſſeth and deteyneth the children of Adam in profounde darknes ſo violently, that a man can not ridde him ſelfe thereof vvithout great labar, ſorrowe, and feare? What other thing doth that loue of vayne and deceitfull things import, and therwithall ſuch conſuming cares, perturbations, ſorrowes, feares, diſceitfull ioyes, diſcordes, adulteries, fornications, incests, rapes, and vncleane commixtions agaynst nature, vvhich may not bee vvell named: and therewithall hereſies, blasphemies, periuries, oppreſſions of Innocentes, ſlaunders, falſe witneſſes, vniust iudgements, and other ſuche like miſcheefes, vvhich we ſee incident to mans nature? And to conclude, as Viues writing in the ſame place ſayth: There vvoulde Ludouicus Viues in 22 Auguſt▪ de Ciui. ca. 22 be founde no beast more ſauage and vnbrideled then man, if he vvere not chastiſed and amended vvith diſcipline and good education: for if he might runne his owne race, he would conuert all his force and power to ſatisfie his filthy lustes and appetites: neither vvere it poſſible to finde any brute beastes more fierce and vvylde then manne.

And ſainct Barnarde writeth very pleaſantlyBarnar. in ſermone 1. paruorum ſermonū. of this matter in this ſorte: That bleſſed and eternall Trinitie, the Father, the Sonne, and the holy Ghost, one God of cheefe power, wiſedome, and goodnes, did create another trinitie after his image and ſimilitude, vvhiche had certayne reſembla • nces of that eternall Trinitie: I meane the reaſonable Soule vvhiche conſisteth of Reaſon, memorie, & vvill. And he created the ſame in ſuch ſort, that by participation of him he might be bleſſſed: and beeing a • erted from him, ſhoulde be most miſerable. And this created Trinitie did rather bende it ſelfe to followe the motion of his owne vvill, then to ſtande in that libertie vvhiche vvas giuen vnto it. And therfore it ſell through ſuggeſtion, delectation, and conſent frō that fayre & beautifull trinitie, that is to ſay▪ frō power, wiſdome, & puritie, into a contrarie and filthy trinitie: verily into infirmitie, bundneſſe, and vnclenneſſe. For Memorie is become impotent and infirme, Reaſon improuident and darke, and the vvill impure. More •• er Memorie falling as it were vpon harde Rockes, was broken and rent into three partes, namely into affectionate, heauie, and idle cogitations. I call thoſe affections, vvherewithall man is encombred about cares of things neceſſarie, as in eating, drinking, and ſuche like. And thoſe are to be accompted heauy, vvhich we ſpende about the exerciſe of externall and harde buſines. And thoſe are vayne and feeble vvherewith mans minde is neyther affected nor greatly molested, and yet notwithstanding is drawen from the contemplation of heauenly thinges: as to ſpende his time in beholding how byrdes doo flye, or dogges doo runne. The light of Reaſon alſo hath three manner of vvayes fallen into ruine. For vvhereas it vvas his propertie to diſcerne betweene good and euill, truth and falſhood, profite & diſprofite: It is nowe couered with ſuch darknes, that it is caried most cōmonly into a peruers iudgement, receyuing euill for good, falſhood for truth, incōmoditie for commoditie. Wherein it coulde neuer haue erred ſo miſerably, if it had not bene depriued of that light which it had in the firſt creation. Whereby it is nowe commen to paſſe, that man hath lefte that vſuall and neceſſarie instrumēt to vnderſtand wiſdome, that is to ſay, Ethicke, Logike, &, Phiſike: which we may otherwiſe call the ſcience Morall, Contemplatiue, and Naturall. For by 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▪ reaſon, and vvill, are ſo pitifully empayred, and vvhole man ſo miſerably corrupted? (▿)

¶ The third part of the Anatomie, ſhewing the remnants of Gods Image in man after his fall.

BECAVSE THE CONſiderationwhat is reteyned in mans nature of gods image 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 theThe Gentiles & Ethnicks are ignorant of the fall of man. 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: Eſpeciallywhat know ledge remaineth in man touching y• firſt table. 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 •• 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 cōſcience 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 perfectewhat knowledge he hath lefte vnto him in the ſecond table. 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, • differēce betweene mā & brute beaſtes. 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▪ take away this difference, Man beeing in Pſal. 49. 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 theAuguſt. de peccat. ori. contr • Pelagia ••• . vvell expounde it, ſaying, he is compared in corruption, and not in vvhole nature vnto brute beaſts. This remnāt of vviſdome & knowlege, albeit vnperfect, is called the lawe of nature, or naturall lawe: and is ſet out by ſaint Paule, with excellentRom. 1. 2. 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 notableMannes knowledge in the properties of things altogether loſt. 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 thē. 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 propertiesAdam before his fall an excellent Philoſopher. and natures. But Adam before his fall, was an excellent Diuine, an excellēt Lawyer, and an excellent Philoſopher.Man hath loſte all holines of body & ſoule.

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 ſaintIob. 14. Reg. 3. 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 ofWhat inſtice y• Ethnicks haue. 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 facultieMans power and faculty in ſpiritual thinges loſt. 1. Cor. • . 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, probo que , deteriora ſequor. Medaea.

He hath yet left vnto him ſome vnderſtādingMan hath yet left ſom vnderſtanding in worldly things. in worldly things ſubiect to reaſon. For if man were without this alſo, he ſhould then differ nothing at al frō brute beaſts: and without this no diſcipline, no iudgement, nor no puniſhmēt could be exerciſed amōgſt the Infidels. And hereof cōmeth that diſtinctiō betwene things that worke woluntarily & naturally: and in like maner betvveene things wrought reaſonably and brutishly.

In that therfore mā ſomtime cōſultethAll mans vnderſtanding in worldly things is a portion of gods image yet remayuing. and determineth happily in ciuill & external things, it is a portion of the image of God: although moſt cōmonly 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 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 notableMans power & dominia oncr liuing creatures much impayred. 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 Eze. 5. you famine and wilde beaſtes: When man was in the ſtate of innocency, they were all tame and obedient vnto him:A duble cō modity. 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 the2. Reg. 17. 1. Reg. 13. 2. Reg. 2. 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 andMan hath loſt eternall felicitie▪ and bleſſedneſſe. 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 deathDeath the poſſeſſor of all men, and the cauſe therof. 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 tormē tor. Firſt the imbecillity of mans ſubſtanceThe ſting • of death. 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 vtteredThe vſe of this doctrine. 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,Errors cotrary to this doctrine. 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 Pſal. 51. in iniquitie. And agayne, The Rom. 8. ſence of the fleſhe is Enimitie agaynste the ſpirite. And ſome alſo nowe a dayes vvrite that there is ſome povver in manSynergiſtae 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 1. Cor. 2. 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 Rom. 2. 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,Gods mighty mercy. 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 his onely begotten ſonne to take our nature vppon him, to vvashe vs from our ſinnes vvith his precious blood, and to redeeme and deliuer vs from Satan. For this ineſtimable benefite, let vs continually vppon our knees geue moſte hartie and earneſt thankes vnto oure God euer and euer.

And although this great vvorke ofEthnickes 〈◊〉 at 〈◊◊〉 of regeneration. God, with many other things ſpirituall, ſeeme ridiculous to the carnall man, and humaine ſence: and prophane Nations accompt it but a deuiſe of phanaticall perſons, yet all thoſe that are vnder the Inſigne of Chriſt, ought thākfully to acknowledge, & highly to eſteme this holſome worke & benefite of God: This doctrine iſſueth out of the places of Repentance, of Iuſtification, and of Baptiſme. For Regeneration conioyneth and lynketh all theſe thinges together.

Regeneratiō ſignifieth not in this placeThe ſignification of the worde regeneration. to returne corporally into our mothērs womb, & to be borne againe, as Nicodemus ſuppoſed, but a ſpiritual renewing: and the ſimilitude is taken frō the corporall natiuitie. For as man is conceiued & borne of his natural mother in ſinne: euen ſo in this ſpiritual natiuitie, by the efficacie of gods worde and ſacramentes, externall inſtrumentes, he is regenerate and ſpiritually made cleane from ſinne, that is to ſay, he receyueth remiſsion of ſinnes, he is made the ſonne of God, the temple of the holy ghoſt, and an heire of eternall life, albeit the ſpottes of OriginallIoh. 1. &. 3 Tit. 3. 1. Pet. 1. 2. ſinne doo yet remayne in this body of his. And vnder this generall worde Regeneration, mans conuerſion vnto God, his iuſtification, and the effectes thereof, are comprehended and conteyned.

Regeneration of Chriſtians in GodsThe definition of regeneration. inuiſible accion, plainly expreſſed by his holy worde and ſacramentes annexed vnto the ſame: whereby our mercifull God doth ſpiritually forme and faſhion of a carnall man, a newe, iuſt, and holy manne, ingraffing him into his kingdome, remouing from hym his ſinnes cōmitted, his wrath & indignation, and imparteth vnto him his iuſtice & grace: deliuereth him alſo from the power and kingdome of the Diuell, and giueth him the holye ghoſt, the earneſt pledge of eternall lyfe: and fynallye kindleth in him newe ſtrength to begin newnes of life, acceptable and pleaſaunt vnto God in this world. The groundes this definition are the words of the holy ſcripture: Go teach all nations, baptiſing thē Math. 28. • ar. 16. Iohn. 3. Tit. 3. in the name of the father, the ſonne, and the holy ghost: and he that beleeueth and is baptiſed, ſhall bee ſaued. This Renouation, as I ſayde before, is a matter of the greateſt moment, and an eſpeciall ſigne of Gods loue and mercy toward man. For when godleſſe man put vpon him the image of the diuell, and was therby more then oppreſſed with many miſeries, and had caſt away al hope of releefe: the louing Lord vſed a wonderfull temperature of iuſtice and mercy, and miniſtred medicines to man, his ſonne euen then beeing a Solliciter and interceſſor for vs.

This ſonne of the eternall father ourThe work of regeneration appointed frō the beginning. Lorde Ieſus Chriſt, was from the beginning appoynted to deſcend & take mans nature vpon him, and was ſubiect to all humaine infirmities, ſinne excepted. He appeared to deſtroy the works of the diuell, to ſeeke the loſt grote, wherin Gods image vvas ſtamped, to bring home the loſt ſheepe to the folde of eternall life, to thende that he might florishe for euer there vvith al heauenly companies, beeing here regenerated, and there according to Gods image perfectly renevved. For when man kinde had receiued moſt greeuous vvoundes, and vvas bounde in ſtrong chaynes, not able to be brokē by mans ſtrength: this bruſer of the Serpentes head, came & profeſſed him ſelfe (when the fulneſſe of time ſhould come) to be our tender and faythfull Phiſition, to geue his fleſh for the life of the world; and that he woulde ſuffer ſuche puniſhements, that by his ſtripes and vvoundes we ſhould be healed: and that through death he ſhoulde be deſtroyed that had povver of death, to vvit, the diuell, that craftie ſerpent & cruell dragen, the enemie of man from the beginning.

This regeneration of mankinde vvas • eparatiō of man by Ieſus Chriſt. then done by none other but by Ieſus Chriſt, our Prieſt, and euerlaſting king: who collecteth & preſerueth his church by the ſound of his Goſpell, vvherein is written the decree of our recōciliation: Which Goſpell (he beeing the eternall worde of the eternall father) reueleth vnto vs: Shevving the chearefull countenance of his father, and powring the holy ghoſt into our harts, that with perfect loue and heauenly ioy, we might in obedience be vnited to our God. Which propertie of his office, & ſpeciall priuileges, he hath made moſt manifeſt by his reſurrection, & by the ſending downe of the holy ghoſt vpon the Apoſtles, that thereby vve might the better conſider the ineſtimable price of that benefite. The ſonne of God, together with theExhortations to repentaunce. Prophets & Apoſtles, do exhort vs to repentance, that we might be renued and clothed with that newe image, and regenerate to a celeſtiall wiſdome & iuſtice. And to thende that we might know the deformitie of the olde Adam: and be excited to ſeeke gods image in Chriſt, who is the newe and heauenly Adam, we muſt vſe both the lavve and the Goſpell. The Lavve (I ſaye) that vvee ſtricken vvith feare and dread in reſpect of our ſinnes, might be enforced to ſeke after the true and perfect Phiſition, who is Chriſt, whō the Goſpell affyrmeth to be made vnto vs, vviſedome, redemption, iuſtice, and ſanctification.

But wee muſte alſo vnderſtande, thatwhat kinde of iuſtice • s reſtored in regeneration. not onely that iuſtice which was gotten by Chriſtes blood, is transferred vnto vs through gods wōderfull grace & mercy: but in this regeneration there is a redeliuerie or reſtitution of certen powers or ſtrengthes in mā, out of the which certen accions iſſue & flowe. And yet this reſtitution is not ſo perfect, as that vve are able eyther to fulfill the Lawe, or to be accompted iuſt before God: but it is the fruite of Iuſtice Imputatiue (as they call it) albeit in ſome places & other reſpect it haue the name of Iuſtice: as, That I Phil. 2. may be founde in him not hauing mine owne iuſtice, which is of the lawe, but that whiche is of fayth in Christ. I vvill therfore write ſomvvhat particularly of the powers reſtored to the godly in regeneration, and aftervvarde I will ſpeake of their accions and vvorkes.

And firſt of al mans mind hath certenOf y• minde renewed. powers or habilities reſtored by the holy ghoſt, and a kinde of light kindled in thinges ſpirituall and diuine. Be yee renewed Ephe. 4. (ſayth the Apoſtle) in the ſpirite of your mindes. And, Renewe the newe man in Coloſ. 3. the knowledge of God. And agayne: We all 2. Cor. 3. vvith face reueled, beholding the glory of the Lodre, are transformed into the ſame image, from brightnes to brightnes, as it were by the ſpirite of the Lorde. There is then reſtored ſome power & abilitie vnto mans mind, ſomewhat to vnderſtand the diuine and heauenly myſteries: and a certayne light to diſcerne the doctrine of God, according to the rule of his worde, from falſe doctrine and hereſie. For it hath vſually come to paſſe in all ages, that Errors ſpringing vp, haue bene paynted vvith goodly colours, vvhereby manye haue bene ſeduſed and deceyued.

But ignorance and blindneſſe bred inMuche ignorance and blindneſſe yet remayning in mās minde. man naturally, is not altogether remoued out of his minde: The reaſon therof is, becauſe in this life mans reſtitution is not perfected, but attempted only: and the diſeaſe of originall ſinne remayneth after this ſpirituall Regeneration. The olde nature, or olde man remayneth, albeit ſome mortification be begon. For ſo the Apoſtle ſayth: We knowe in part, we 1. Cor. 13. propheſie in part: but vvhen that vvhiche is perfect is come, that vvhich is vnperfect ſhal be done away. And heereof it commeth to paſſe, that ignorances of God and ſpirituall thinges (not knovven vnto vs by nature) do oftentimes exceedingly encomber and vnquiet euen the man regenerate: So that lighte and darknes in mans minde, doo contende and ſtriue one with another, as the Apoſtle moſte grauely teacheth in theſe vvordes: The Gal. 5. fleſhe coueteth agaynst the ſpirite, and the ſpirite agaynſt the fleſhe: theſe are contrarie one to another. And nowe and then the ignorance & darknes of the minde doth extinguiſh the ſmall light kindled, eyther vvith groſſe ſecuritie, or curious philoſophie, or carnall reaſon, as vve knowe it came to paſſe in Aaron, Salomon, and Hieroboam, vvho vvilfully ſhooke of this diuine light: and gaue them ſelues to the vvorshipping of Idols.

Let vs not maruell therfore, that there is yet remayning ſuche great imbecilitie in thoſe that be regenerate: neither yet becauſe ſome excellent men, accomptedwhy excellent lightes of Chriſtes Church • o e ••• • • all. lightes of the Church, doo often times erre & fall very groſſely, ſeeing the cauſe thereof is ſo apparant: to vvitte, firſt the ſicknes of originall ſinne remayning yet in the poſteritie of Adam: and ſecondly, the craft, furor, and power of the diuell, vvho vvithout gods eſpeciall & vvōderfull grace is able to doo muche agaynſt ſeely and vveake man.

As the minde hath receyued certayneOf the will renued after regeneration. ſeedes or nouriſhments of regeneratiō in this life by gods grace: euen ſo vvill is partaker of ſome povver and abilitie to apprehende diuine and ſpiritual things, to couet after them, & aſſent vnto them: which promptnes & facultie it had not before regeneration, as the Apoſtle moſt excellently vvriteth after this maner: It Phil. 2. is God that worketh in vs the vvill and the deede, according to his good will. And elſewhere he freely confeſſeth that he hathRom. 7. will in diuine thinges, and as a ſpirituall man to be delighted with gods law. But yet the vvill is not perfectly reſtored in this life. For the filth & dregges of originall ſinne (albeit they are forgiuen by Chriſte) are yet abyding in vs, and can not wholly bee rooted out of this our Nature: Firſt therefore let vs conſider the vveakenes of Will, euen in thoſe that be regenerate, vvithout Gods ſpeciall and peculiar aſsiſtance, as vve ſee dayly in the confeſsions, afflictions, and deathesThe weaknes of the godly in the houre of death, and the cauſe thereof. of the godly. Secondly, our vvyll is by our ovvne malice, and the ſubtiltie of Sathan, bothe letted, deformed, and ouercommen. Whiche imbecilitie and vveakenes, ſo deepely and daungerouſly faſtened vnto vs, the godly doo both taſte and feele, and alſo bevvayle and lament: praying ſtill vvith earneſt groning, that they may bee ridde oute of this thraldome, into bliſſe and peace euerlaſting. The voyce of the Apoſtle is vvorthy to bee hearde, which ſayth: Wyll is ready vnto mee, but I am not able Rom. 7. to doo it. For I doo not that good thinge vvhiche I vvoulde doo, but that euill which I vvould not, that I doo. If I doo that which I vvoulde not, it is not nowe I, but ſinne dwelling in mee. And a little after: I ſee annother Lawe in my members, reſisting the lawe of my Minde, and leading mee captiue vnder the lawe of ſinne, vvhiche is in my members. O vnhappie man that I am, who ſhall deliuer mee from the body of this death? I geue God thankes throughe Ieſus Christe our Lorde. Therefore in my minde I ſerue the lawe of God, but in my fleſhe the lawe of ſinne. In the vvhich vvords the Apoſtle affyrmeth, that he had a good will ſtirred vp by the holy ghoſt: But he addeth that the old Adam ſticking in him, did alwayes plucke him avvay to ſinne and wickednes. He further ſhevveth the author of regeneration in this life, and the perfecter therof in the life to come: euē Ieſus Chriſt our ſauiour & redemer.

And yet God hath vvith his ſpirite of ſtrength and fortitude aſsiſted many thouſandes of his martyres, in giuing teſtimonieThe principal cauſe of the patience and ſtrēgth of martyrs • n their • aſſions. to the truth vvith vvonderfull patience and boldneſſe: vvhiche is the proper and peculiar worke of the holy ghoſt, vvho is thereof called a Comforter. And that voice of the Apoſtle is moſt ſweete and delectable: God is faythfull, who 1. Cor. 10. vvill not ſuffer you to be tempted aboue that ye are able to beare: but in the middle of your temptation he will prouide that you ſhallbe able to beare it. God is always preſent with his ſeruants in their agonies, and doth moſt gratiouſly and plentifully giue them corage & ſtrength in cruell torments, that they become victors and conquerors.

In thinges externall conioyned vvithThe power of will regenerate in temporal thinges. vertue and honeſty, mannes will after regeneration is vvithout all doubt more pliable then it was before. For the man regenerate hath the light of Gods word ſhining in his minde, wherby he perceiueth and embraceth more readily both things diuine and humaine. It is a great vertue in Scipio, that hee conteyneth him ſelfe frō Endibilis: But it was withoutWhat men not regenerat cheefly reſpect in their accions. the light of the liuing god, his vvyll vvas therefore vntovvarde in ſpirituall thinges, he was an idolator, and in his accions onely reſpected externall honeſty, that hee might not doe any thing againſt comelynes. But in Ioſeph refuſing vnlawfull company with his maiſtersIoſeph his accions and the ground thereof. wife, there ſhineth a more excellent and diuine vertue. For he had the knowledge of the lyuing god, and a vvil regenerate, whereby hee did more commodiouſlyA great • diuerſity of mans wyll both in thoſe that be regenerate and not regenerate. practiſe things externall, he had the holy ghoſt his guide and leader, hee feared God, and was loth to deface his honor & glory, hee aſſuredly beleeued that God vvould be with him and comfort him in perilles and daungers.

There is alſo a greate difference betweene thoſe that be not regenerate in thinges external, for one excelleth another in vertue, in diſcipline, & in exerciſes. Moreouer there is often tymes ſeene great imbecilitie in the godly, vvho doe horribly deforme thēſelues in externall vices: the cauſe is the ſinne yet remayning in their nature, which is no ſmal or light euill: Wherevnto the diuill addeth his poyſon and malice, eſpecially againſt the godly. Whereby it commeth to paſſe that no man (Chriſte excepted) be he neuer ſo learned or godly, is pureThe ſpots in the godly and cleane from foule ſpottes and offences. And hereof come ſo many offences and faults of the beſt & moſt excellent men in the church of God in their externall accions, as Loth, vvho defiledLoth. Dauid. Hely. him ſelfe with dronkenneſſe and inceſt: Dauid with adultery and murder. Hely with negligence in the education of his children, &c. So that many are choked, &The thornes of thys world. 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 mās hart regenerat, is alOf the hart of man regenerate. ſo ſuch, that ſome diuine motiōs 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 • auen Chriſtiā with loue and charity. Albeit not ſo perfectly as the lawe requireth.Perfect nature onely perfectly fulfilleth y• lawe. 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,Greate infirmityes remayne in mans hart after regeneration. 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 vtterlyThe effects of raging affections. 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 toThe harte is muche lyke a troubled ſea of raging affections. 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 GodsOf the good accions & work of men regenerate. 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 The good workes of man regenerate, are vn perfect in this lyfe. 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 byThe comfort of men regenerate. iuſtice imputatiue, which is deriued vnto him by the iuſtice of Chriſte: yet the mā 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 allOf the dominion of man regenerate ouer other liuing creatures. 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 notOf the frut fulnes of y• earth. 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 Pſal. 3. 4. feare him.

There yet remaineth alſo in the mariageThe mariage of men regenerate. of man regenerate, certen ſignes and admonitions of his tranſgreſſion, as in that childrē 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 theirEphe. 2. 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,Ioſeph. Da • ell. 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 calledPlato. them) worshippers of the diuine power and maieſtie

The tyranny and furor of the diuyllOf the tyranny of y• Deuil. 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 •• ende their differences may be more manyfeſt, I vvil put downe certayne Autithiſes, vvhereby the diuerſitieAutitheſes or certen differences betweene man regenerate and not regenerate betweene Alexander and Dauid, Plato and Paule, and other ſuche excellent wightes, vvill more manifeſtly appeare. The Ethnickes haue onely a carnall natiuitie: The Regenerate are borne of God ſpiritually. The Ethnickes want the true knovvledge of God, they doubt of his eſſence and will: although they otherwiſe excell in vviſdome, vertue, and good demerites: The Regenerate haue a ſure, certayne, and euident knowledge of God. The Ethnickes want all Iuſtice imputatiue: The Regenerate are beautified vvith Chriſtes iuſtice, vvhiche he hath purchaſed with his blood. The Ethnickes haue onely the externall diſcipline of the ſeconde Table: The Regenerate haue not onely the vvorkes of externall diſcipline, but the internall vvorkes of the firſte Table. The Ethnickes dooing good vvorkes vvithout Chriſte, are not able too perſvvade them ſelues that their ſeruice pleaſeth God: ſeeing that ſaincte Paule ſayeth, What ſoeuer is not of fayth, is ſinne, and the vvorkes of the Ethnickes proceedeth not of fayth: The Regenerate grounde their good vvorkes vppon fayth in Chriſte, and d •• certaynely knovve, that albeit the ſame bee vnperfecte in thys lyfe, yet that throughe Chriſte they are acceptable and pleaſaunt to God.

The Ethnickes doo onely follovve the direction of their carnall Reaſon, and haue ſome little portion of the lavve of Nature: but they are altogether ignoraunte of thoſe thinges that bee of God: The Regenerate haue Gods infallible vvoorde reueled by hys ſonne Chriſte. The Ethnickes can not call vppon God, nor offer acceptable patience in their miſeries and calamities: The Regenerate are able to call vppon the liuing God, for they knovve that there is a God, vvhat he is, and that he is mercifull vnto them, throughe Chriſte, and that he vvyll geue vnto them bleſsinges ſpirituall and temporall. In their afflictions they knovve the fountayne of grace, they knovve the perfect remedie agaynſt ſinne, they knovve Gods promiſes, they referre the euent of thinges vnto God, and ſubmitte them ſelues vvhollye to hys good vvyll and pleaſure. The Ethnickes can not haue firme and ſtable peace in their conſciences, vvhen they are in agonies and greefes, becauſe they are ignoraunt of God, of the Mediator, and of the vvoorde of promyſe: and therefore they are carryed into moſte abhominable and ſtinking ſandes of diſpayre: The Regenerate, beyng vexed vvith calamities, vvyth the lavve, and ſtynges of the Diuell in theyr conſciences: by meanes of Chriſte, vvho is their mediator and ſauiour: they haue ſure & certayne peace, they haue the vvorde of God, and the ſeales of the ſame, they haue the holy ghoſte, as an earneſt penie or pledge of their ſaluation. The Ethnickes after the Reſurrection, becauſe they beleeued not in Chriſt, ſhall be in hell vvythe the riche glotton: For Chriſte ſayth, They that beleene not ſhall not haue eternall life, but Gods wrath remayneth vpon them: The Regenerate perſeuering in the true faith of Chriſt, ſhall be vvith God in ioy and dignitie, hauing the fruition of Gods face and countenaunce, and the ſvveete ſocietie of all the bleſſed company in heauen, as the worde of God promiſeth.

The Ethnickes therefore beeing moſte renowmed in vvorldly things, are much inferiour to the meaneſt man that is Regenerate.

But ſome man vvill happily ſaye, ifWhy the vertues & noble actes of the Gentiles are eſteemed. their vertues & noble actes, their inuentions and explications of artes, their fluent and ſvveete eloquence, be of no more value: why doo men eſteeme them ſo muche? I anſvvere, that they doo it but in degrees and reſpectes. And for that theſe woorkes are ſo excellent as mannes Reaſon can attayne vnto: they are ſo farre ſoorth to be alovved, as they agree vvith the lavve of nature, or true principles of thinges ingraffed in man naturally. Wherein vve ought to haue alſo in remembraunce, that the Ethnickes haue receyued many thinges of the Fathers of Gods Church, which they haue through their carnall vviſdome marueilouſly corrupted. Moreouer, becauſe Artes, eloquence, and other ſuch things are needefull onely to this carnall life, vvee vſe them onely for the ſame. And as concerning Diuinitie, that is to ſay, the knowledge of diuine and heauenly thinges, together with a true and perfect explication of good vvorkes, and examples of vertues, vvhiche vvere neuer to bee found in the Gentiles: vve deriue (I ſay) and dravve all theſe thinges out of the holy ſcripture. And thende vvhy theſeThe cōmoditie of this doctrine. diuerſities betweene Ethnickes & Chriſtians are here recited by me, and vvorthy to be noted of others, are firſt, that vvee doo not aſcribe ouer muche to the Ethnickes, for their externall actes and deedes. Secondarily, that the excelencie and dignitie of man regenerate may be knowen. Thirdly, that vve might be moued to giue god thankes for the ſame, & to pray vnto him, that as he hath begon a good worke in vs, ſo he would continue and perfite the ſame, vnto the daye of Ieſus Chriſte.

I might ſeeme to haue ſpoken ſufficientlyErrors cō trarie to this true doctrine. of man regenerate: and ſo haue I in deede, but that certen olde and newe Errors in this matter are worthy the animaduerſion, to thende that the godly and zelous Reader beeing admoniſhed, might the better bevvare and auoyde the ſame. The Papiſtes error is contrarieThe Papiſtes. to the promiſe, which teacheth vs to doubt whether vvee be in the fayth, or not: whiche is a doctrine leading men into deſperation.

The Saducees holde, that there is noSaduces. Regeneration, nor lyfe after thys.

The Libertines alſo ſvvarue from thisLibertines doctrine, holding that Regeneration is nothing but a libertie to follovve ſenſuall luſtes and deſires. Contrarie vnto that vveightie ſentence of Saincte Paule: Brethren, you are called into libertie, Gala. 5. onely let not your libertie bee an occaſion to the fleſhe.

The Gnostickes, Catharickes, and ſomeGnoſticks, Anabap. &c. Anabaptistes, are to bee noted alſo, who dreame, that men Regenerate, are perfectly iuſte in their nevvneſſe of lyfe in this vvoorlde. Whiche poſition is directlye agaynſt the Scripture, and dayly experience. For Chriſte doth teache vs to pray: Forgeue vs our trespaſſes. Regeneration dothe not altogether take avvay the diſeaſe of ſinne, but the imputation, that it bee not layde to our charge.

The fyfth parte of the Anatomie, touching the eſtate of Man in his glorification.

IF the fayth and hope of men Regenerate, did extende no further then this preſent life, they were of all other creatures moſt miſerable. Their onely and cheefe comforte therefore is the certayne and aſſured expectation of conſummate glorye in the vvorlde to come. And although ſilence might ſeme more conueniente, then a fevve bare vvordes in ſo vveightie a matter: yet to thende that our hope may be the better comforted and ſtrengthened, and the heauenlye ioyes beeing apparantly ſet before our eyes, might be the more coueted and deſired on our partes, I vvyll alſo ſay ſomewhat of this matter. ForThende of all thinges is at hande. the time is euen at hande, when as all theſe vvorldly things, of vvhat moment ſoeuer they ſeeme to be, ſhall haue their ende: and the Regenerate perſeuering in a conſtant fayth, ſhall poſſeſſe ioy and endleſſe bliſſe. On thother ſide, the wicked and vngodly perſons, ſhall bee caſte downe into euerlaſting paynes and tormentes. And this doctrine is ſetled vppon theſe groundes or places of ſcripture: Of the Gospell, of Iustification, of the rewardes of newe obedience, of the reſurrection, and of eternall life.

The glorification of man in the life eternall, is Gods accion & vvorke, wherin hee reſtoreth vnto all beleeuers after their reſurrection his image perfectly, that is to ſaye, he will purifie and clenſe whole man, as well in body as in ſoule, from ſinne: And beautifying him with al integritie, wiſedome, & iuſtice, will tranſlate him into his kingdome, to be a felowe and companion of the angels and bleſſed ſpirites throughout all eternitie. For we learne by Gods vvord, that when the godly are remoued hence by corporal death, they lay aſide al their vveights and burdens of ſinne (which now ſo greuouſly preaſſeth them in this worlde, to the ende that man should not be moleſted therewith after his reſurrection. For there is not onely a diſſolution of the body and ſoule but the dregges & remnants of ſinne, are alſo ſwallowed vp out of our nature: In ſo much that this temporall death is an effectuall remedy againſt that puyſant and mighty enemy, which ſo dayly and violently aſſaulteth vs in this corruption & mortality. When our bodies therfore are laid in the graue they reſte in ſure and certen hope of the glorious reſurrectiō, neither are they reteyned there to ignomie and shame, butOf the qualities & properties or glorified bodies. Ex Pet. Mart. in 2. Re. 4. that they may riſe and ſpring vp againe with excellent properties and qualities: Whereof P. Martyr that excellent light of our tyme hath vvritten largely and learnedly, out of whome I vvill borrow ſo much as ſeemeth conuenient for this diſcourſe.

The ſchoole mē (ſaith he) do call thoſe properties, conditions, or indumentes, neither can I miſlyke thoſe whiche they number, becauſe I ſee that they drawe them out of the holy ſcripture. Albeit I thinke they haue not collected all, neither can any man doe that, becauſe vve cannot ſee or perceiue exactly in this life the heauenly glory of the celeſtiall company. But the firſt qualitie or indumentThe firſte conditiō of glorified bodies is unmortality. accompted of them, is immortalitie. And in deed wherſoeuer any mention is made in the ſcripture of the lyfe to come, the ſame is ſaid to be eternall and euerlaſting. The Apoſtle ſayth: This mortall 1. Cor. 15. muſt put on immortalitie, and this corruptible muſt put on incorruption. And for that both rewardes and punishments which shall be geuen, according to the proportion of vvorkes, are eternall, the ſubiect or nature vvhich shall ſuſteyne the ſame, muſt needes be alſo eternall. Moreouer ſeeing Chriſte hath ouercome ſinne and death, it muſt of neceſſitie folovve, that the lyfe of holy menne shall be immortall. The Apoſtle alſo ſpeaketh after this manner: Chriſt ryſing frō the deade, dieth not Rom. 6. any more, neither hath death power ouer him any more: And agayne, Fleſhe and blood ſhall 1. Cor. 15. not poſſeſse the kingdome of God: Whiche vvordes are not to be miſconſtrued of the very nature and ſubſtance of fleshe and blood: For thoſe that shall riſe to glorie, shall be clothed vvith them. But the Apoſtle meaneth of corruption, vvherevnto flesh and blood are ſubiect in this lyfe. And therefore it folovveth there: And this corruption ſhall put on incorruption. &c.

Of this qualitie aryſeth another,Glorified bodies need no ſuſtentation of corporal food. vvhiche is that the glorified menne shall not neede meate, drinke, or anye other corporall ſuſtentation in the lyfe to comme. Chriſte hymſelfe hathe taughte vs, that they shalbe lyke angels. For whereas mention is often tymes made in the ſcripture of eating and drinking in heauen, as: I will Luk. 22. prepare for you, as my father hath prepared for me, a kingdome, that yee may eate and drinke vppon my table in my kingdome: This, and ſuche lyke ſpeeches are nothing els but metaphors or tranſlations, whereby the holy ghoſt admoniſheth rude and ſimple men of the ioyes and pleaſures of another lyfe. In the lyfe immortall then, there shalbe no neede, neither of foode, nor of procreation of children: Which thinges ſerue onely the vſe of this mortal life. The reaſon of this is, becauſe bodely ſubſtances are not then worne or conſumed, there shall be no neede of reparation by meate and drinke. And becauſe there shalbe no mortality, mariage shall not be then needefull by new procreation, to preſerue and continue natures and ſubſtances.

Shining brightnes is alſo aſcribed byGlorified bodies indued with ſhining brightnes. Phi. 3. the ſchoole men to glorified bodyes: wherof the Apoſtle ſpeaketh thus: Chriſt ſhall chaunge our vile bodies, and make them like to his glorious body. &c. Some ſigne & token hereof was giuen by Chriſt in hys tranſfiguration, when his face did shine like the ſun: & the Euangeliſt ſaith: The Dan. 12. wiſe. 3. 4. 5. iuſt ſhall ſhine as the ſunne in the ſight of God. Whereof the prophet Daniell alſo maketh mention. They aſcribe alſo to glorified bodies nimblenes and agility: ForGlorified bodies indued with agility. the body and all the members shall be ſubiecte to the ſoule. And hereof it is written in the booke of wiſdome, of the ſainctes: That they ſhall be like ſparkes, wiſed. 4. running amongſt the ſtubble: And the Apoſtle, We that ſhall be found alyue, and the dead who ſhall be rayſed, ſhalbe rapt to meete Chriſt in the ayre. The body of Chriſte walking vppon the watér was indued vvith this agility, vvhiche he lent alſo for a tyme to Peter to do the ſame. The force or efficacy of this agility (as I ſayde before) is, that the ſoule shall haue abſolute dominion ouer the body: in ſo much that the weight and burden of the flesh shall not in any wiſe hinder or lette the operation thereof. And alſo for that this qualitie apperteyneth to locall motion, it makethVbiquiſtae. many men to meruell, why the Vbiquaries are content to guyſe this property in bodyes glorified, and yet will not graunt any place at all vnto them, as thoughe there coulde be a motion from place to place, without any place at all.

The glorified bodyes alſo are impaſſible,Glorified bodyes impaſſible. that is to ſay, they shall not be corrupt or diminished with any paſſions, dolors, or diſeaſes: according as the Apoſtle writeth, It is ſowen in corruption, it 1. Cor 15. Paſſions of two ſor •• s. riſeth againe in incorruption. And for that I haue ſayde, that the glorified bodies shal not be moleſted with paſsions, we muſt conſider that paſſions are of two ſortes. For ſome are noyſome and hurtefull to nature, afflicting and conſuming the body: as hunger, thirſt, ſickeneſſe, paine, and ſuch like. From theſe kindes of paſſions, the ſaintes shall be deliuered. Againe, there are ſome other paſsions,What kind of paſſions y• glorified bodies ſhal haue. which rather helpe and perfect nature, then hurt the ſame: Such are the notices of the ſenſes. The eye is not hurt with beholding of fayre colours, nor the eare with ſweete harmony and muſike: Nor yet is ſmelling hurt with good odours. Theſe and ſuche like good paſsions shall not be wanting to our bodyes glorified, vvhē vve shal reſt in our deſired coūtrey.Glorified bodies thin and ſubtill.

They adde alſo ſubtilty to glorified bodyes, vvhiche is not ſo to be taken as though theſe bodies shoulde be turned into ſpirites & become ayery, much like the winde pearcing all thinges: But this ſubtilty is rather to be referred to the exquiſite and perfect power of the ſenſes. Wherevnto may alſo be added affections, vvhich shall not be groſſe and earthly, moleſting the minde. In this ſenſe ſpake the Apoſtle: It is ſowen a naturall body, but it riſeth agayne a ſpirituall body. A naturall body, and a ſpirituall body. 1. Cor. 15. In the vvhich vvordes he ment not that our bodyes shoulde be chaunged into ſpirites: But that they should come as neere the propertie of ſpirites as poſſibly they might (in reſpect of their Notices, and affections) reteyning ſtill their corporall nature and ſubſtance. Theſe notable properties are collected by the ſchoole men out of Gods vvord: manyEſa. 6. 4. 1. Cor. • . others there be omitted, for it is truely ſayd, The eye hath not ſeene, the eare hath not harde, thoſe thinges which God hath prepared for thoſe that loue him.

It is not vnmete to be obſerued in this place, that neither the holy ſcriptures,Agaynſt vbiquitie. nor auncient Fathers, nor Scholaſticall writers, haue in any place aſcribed either to the bodies of Sainctes glorified, or to Chriſtes body vbiquitie, to be in no place, or in euery place. It is, & that not without cauſe wondred at, that ſome writers of our time doo ſo obſtinatly mainteine that opinion without any good ground at all. And it is to be noted▪ that many of the Scholemen: and amongſt others Thomas Aquinas, in conſideration that the bodies of bleſſed men ſhall come moſte neere vnto celeſtiall qualities: He inferreth vpon the ſame, that their habitation ſhall be aboue all elementes in the ſupreme and high heauen.

They diſpute alſo of the age of men inOf what age bo • ies ſhal be in ye reſurrection. their reſurrection, and their opinion is, that the ſame ſhal be freſhe, ſtrong, and luſtie: inforcing that of the Apoſtle to the prouing therof: vntill we growe in the vnitie of fayth, into the knowledge of the ſonne Ephe. 4. of God, into a perfect man, into the meaſure of the age of the fulneſſe of Chriſt. But by their patience the vvords of the Apoſtle tend to no ſuche ende: For he ſpeaketh not there of the reformation of bodies, but of the renouatio of myndes, as the words going before, do moſt euidētly declare. And yet I agree with them in the perfectiō of glorified bodyes: but in ſome other ſort. For when god firſt created mā, he made him no infant, no decrepit, de •• med or vnperfit perſon. And ſeing the reſurrectiō is a certen new kind of reformation, it muſt needes be lyke and correſpondent vnto the firſt: As therfore all was very good, that is to ſaye, perfect in their kindes, vvhich god created: ſo shal mens bodies in the reſurrection in their kindes be abſolute and perfect.

And theſe are the properties which the ſchoole men attribute to the bodyes of ſaintes in the reſurrection: Nowe if any mā will be inquiſitiue of the qualities & conditions in the bodyes of vvicked mē, when they shall ariſe to condemnation: Let him vnderſtande that they alſo shall haue immortality. But as for thoſe otherThe qualities of wicked mens bodies in the reſurrection. ornaments of glorified bodies, they shal haue none at all: but rather shalbe diſfigured with the cōtrary deformities. For they shall haue no brightnes nor light, but as Chriſt hath taught, shalbe caſt into vtter darkeneſſe. Neither shall they be impaſsible, for they ſhal be afflicted with dolor & paine without any intermiſsion. There ſhal be weeping and gnaſhing of t •• th. Their worme ſhal not dye, & their fire ſhal not go out. They ſhall haue no nimblenes nor agilitie, for being bound hād & foote, they ſhal be caſt into helfire. They ſhal wāt ſuch ſubtilty & purenes in affections, as I ſpake of before, becauſe they ſhall wepe & wayle, & be vexed with groſſe affections, & vehement deſires: as we may ſee by the Euangelical narration of Lazarus and the rich mā. But in al theſe things that haue bin ſpoken hertofore in this matter, this is always to be had in memory, that notwithāding theſe varieties of qualities, yet the ſelfſame ſubſtance of our bodies ſhal not be altred. For the ſelfſame fleshe and body that we beare and carie about with vs nowe, shal be rayſed vp agayne at the laſte day. Hitherto Peter Martyr.

The glorification of bleſſed men (ouer & beſides thoſe things which I haue ſpoken of the body) cōſiſteth in theſe things folowing. Firſt in iuſtice imputatiue inIuſtice imp • tatiue. chriſt: whereby thoſe ſhal pleaſe god euerlaſtingly, that are iuſtified by fayth, and tranſlated into the heauenly Ieruſalē. So the prophet Daniel calleth that Iuſtice which is gotten by the death of Chriſte, ſempiternall. For this iuſtice vvhiche is ſo dearely bought by the ſonne of God, is not onely a merite for the which eternal life is giuen vnto men: but it is alſo their euerlaſting poſſeſsion, and the very weddingMath. 22. garment, vvherewith men beeing clothed, may boldly ſitte downe at the banquet of their Lorde.

It cōſiſteth alſo in notable & excellent wiſdom, far paſsing that which euer any mundaine creature was indued withall. It hath alſo annexed vnto it, ſanctitie, puritie, & a reſtitution of all powers, aſwel of the body, as of the ſoule. Theſe glorified natures ſhal haue a notable preeminence ouer all mundaine creatures, whiche ſhall bee in the newe vvorlde, as ſome ſuppoſe, according to the good vvill and pleaſure of almightie God. For the Apoſtle Sainct Peter ſayth: Wee 2. Pet. • . Eſai. 65. looke for a newe heauen and a newe earthe, according too hys promiſe, vvherein Iustice dwelleth. But touching the manner or order of theſe thynges, vvee • ught to referre them to Gods vvyll and pleaſure. He him ſelfe knoweth beſt howe he will doo them: and vve of the ſequeles & conſequences, ſhal knowe the workes of god, which I the rather add bicauſe ſome may happily wonder at this doctrine.

This immutation or reſtitution of man being thus cōplet & finiſhed, & the image of god being perfectly reſtored vnto mā,Tranſlation into the kingdome of heauen. he ſhal at the laſt be tranſlated into reall poſſeſsiō of the heauēly kingdom, which he had by faith & hope only in this life, as Chriſt hath promiſed, that himſelf wil giue ſentēce in this forme: Come ye bleſſed children of my father, poſſeſſe the kingdome prepared for you from the beginning of the worlde. Mortal mē therfore ſhalbe remoued, not into any earthly, but into an heauenly Ieruſalē, according to the words of chriſt ſpoken to the thiefe: This day thou ſhalt be Luke. 23. with me in paradiſe. Now in the poſſeſsion of this kingdom the godly ſhal haue endles ioy, wherwithal they ſhalbe crowned in ſteed of miſery, afflictiō, & perſecutiō which they ſuffred for Chriſtes ſake in this mortal life: vvhich do ſo farre excelRom. 8. thoſe miſeries, that there can be no iuſt cōpariſon betwene thē: which the ſame2. Tim. 4. 1. Pet. 1. and▪ 5. Apoſtle calleth the crown of Iuſtice: and S. Peter a crowne of glory vvhiche neuer fadeth avvay. For firſt the Saincts ſhal ſee god, & ſhal come to perfection in knovvlege: We ſee now in a glaſſe, & in a dark ſpech, 1. Cor. 13. but then we ſhall ſee face to face. And what thing can there be more pleaſant or acceptable, thē to cōmon perſonally with our Redeemer, & to heare him diſcourſing heauenly things: vvhere is in deede the beſt Scholehouſe, & notableſt Vniuerſitie of all ſapience & vviſdome. We ſhal haue ſocietie & familiaritie with the Angels, Archangels, & al other heauenly povvers: thē with the Patriarks, Prophets & Apoſtles: and with al thoſe that frō the beginning of the world, haue bene ſouldiers vnder the banner of Ieſus Chriſt. For as al damned perſons ſhalbe tormē ted vvith the diuel & his angels, in that lake that burneth with fire & brimſtone: So shall the godly enioy endles felicitie in that moſt florishing kingdome, vvith the good & iuſt angels eternally: wherevntoPerfect • bedience in men glorified. shal be adioyned a vvilling obedience & ſeruice of god, with al our harts, with al our minds, with al our willes, and with all our ſtrength. Then the which obedience toward god our creator, redeemer & ſauiour, there cānot be any thing more pleaſant & delectable. There ſhall be no delight in carnal pleaſure, in propagation of children, in mariages▪ in worldly regimentes. All whiche thinges ſhall ceaſe: but we ſhal be buſied about things farre more excellēt, vvhich we ſee in a glymmis & a farre of in this life, but ſhall knowe them perfectly in the life to come. And after al theſe things shal followe a bleſſed life, and that without ending, wherin shal be no dolor, ſickneſſe, or miſerie: nor yet shall death haue any povver there, according to the promiſe of our fauiour Chriſt, He that beleeueth in John. 3. me ſhall haue eternall life.

This their glorificatiō will be more apparantThe torments of hell. vnto vs now and, then alſo, if we on th • ther ſide cōſider the woe & miſery which damned perſons ſhall abide eternally: for vnto the great ioyes of the godly, there are correſpondent ſo many tormentes of the vngodly. And fyrſte, thoſe miſerable men ſhall want the ſight or viſion of God: the want of which is called of late Diuines, P • na damni, payne The payne of loſſe. of loſse: Whiche is ſo greeuous a thing by the opinion of Chryſoſtome, and S. Auguſtine, that it were better to be in hell enioying that viſion, then to be in any place vvithout it. Vnto the whiche payne of loſſe, there is added intolerable torments of fyre & brimſtone: and many other infinit agonies & vexations, which the Diuines call Penam ſenſus, the payne of Payne of ſence. ſence, or feling. The which two paynes are neuer without deſpe • ate houling, weeping, & gnashing of teeth. What should I here ſpeake of the ſun dry and diuers kinds of torments, vvherwithall damned perſons vexe one another in hell: which are ſo vgglie & horrible that we tremble and quake, when we do but once thinke vpon them: and are ſo muche more grenous, becauſe all releefe and ende therof, are vtterly diſpayred and diſtruſted. And the ſame are not a litle augmented, when damned men shall caſte vp their eyes into heauen, and beholde thoſeSap • . • . 4, vvhom they had in this worlde in deriſion: novve on the contrarie parte to reſt in peace, and to reigne in all glory, honor, and bleſſedneſſe.

There are two queſtions vſually demaunded • f y• eq •• litie or inequalitie of • oyes in • ternall life. touching the ſtate of glorificatiō: firſt, whether the glory of the Elect be cōmon to all, without any differēce of mens accions or vocations in this preſent life: or vvhether there be any diuerſitie at all. Secondly, whether in the ſtate of glorification, men shall knowe ſuch as were their acquaintance & frends in this life. Of the vvhich two queſtions, albeit not impartinent to this diſcourſe, I vvill write nothing at this time: both becauſe the diſcuſsing of theſe queſtions (in my iudgement) breede rather pleaſure then profit: & alſo bicauſe the ſame are handledRog. Allaeus ex Pe. Mart. in 1. Cor. 14. The ſickemans ſalue learnedly in our English tong, by two of our countrey men, M. Allie, and M. Beacon, (albeit one of them borowed his tractation of this matter almoſt verbatim out of P. Martyr) vnto thē therfore I remitte the Reader deſitous to knovve further of this matter. I thinke it ratherDrigans & the Ch • liaſ •• s error touching y• ſaluation of all men. expediēt to admonish my reader in this part, of the hereſie of the Chiliaſtes, vvho ſuppoſed, that both al mē & diuels shuld be ſaued at the laſt day. Of the vvhich opinion vvas Origen: who alſo helde that the benefite of Chriſt should extende it ſelfe as largely as the offence of Adam. But there is playne & euident mention made in the holy ſcripture of the paynes of damned men. Their worme ſhall neuer dye. Nether is it expreſſed in the ſcripture that Chriſtes binefite shuld be extēded as ample as the fall of Adā. And albeit ſome mainteining that propoſition to helpe thēſelues, do affirme that Chriſtes benefit extendeth it ſelfe to ſo many in nūber, in reſpect that by his meanes al men are partakers of the reſurrectiō: vnto this it may be inferred, that as the reſurrectiō is a benefit to the godly, ſo is it a punishment to the vngodly. For the reſurrectiō of the wicked is vnto thē partly an execution of gods ſeueritie and wrath. And if the lord pronounced of Iudas, that it had bin better for him neuer to haue bin borne: why may notIt were better for y• wicked neuer to riſe a gayne. the ſame be ſpoken of the wicked, It were better for them not to riſe agayne. Moreouer albeit they ſeme to haue foūd ſome refuge in reſpect of the reſurrectiō, bicauſe Chriſtes benefit is ſpred to as many in number as Adams tranſgreſsion, what would they anſwer, if they ſhuld be vrged with an argument of Adams offence, & Chriſtes iuſtice: Will they ſay that all haue bin ſo iuſtified in Chriſte, as they haue ſinned in Adam? Surely to this they can not ananſwere. For not ſo many by much ſhal be iuſtified by Chriſte, as shall be damned in Adam. And this is the minde of P. Martyr Pe. Mar. in. 1. Cor. 15. in this matter: and the Apoſtle him ſelfe ſeemeth to reſtrayne Chriſtes benefits, to thoſe that haue receiued the abundāce of grace, & gyft of righteouſnes. For if by the Rom. 5. ſinne of one, death raigned by the meanes of one: much more they whiche receiue abundaunce of grace, & the gift of righteouſnes, ſhall reigne in lyfe, by the meanes of one, • eſus Christ.

And albeit I yeeld willingly to the formerThe ſtate of man glorified, excelleth y• firſte ſtate of man after his creatiō. opinion touching the extending of Chriſtes benefites to the fewer nūber: yet it is to be added, that the effects of the benefites & gifts of chriſt are more ample & notable to that number, which are partakers of the ſame in the ſtate of glorification. The dignitie of the image of god after his creation, was no doubt notable & excellent, & did brightly shew foorth the loue of the creator toward the creature: but that image of god which shalbe reſtored after the reſurrection, to al thoſe that beleue in Chriſt, shal be much more excellent. For we shal be colored and clenſed with the precious blood of Chriſt. And this reſtitution shal be perpetuall & vnchangeable, wheras in the firſt ſtate of mā it was changeable, & indured for a short time. And as the heauenly life vvyth Chriſt dothe farre excell the earthly lyfe with Adam befere his fall: euen ſo no doubt the image of god perfectly reſtored by Chriſt in glorification, shal much excel the firſt donatiō: but bicauſe the curious ſifting of theſe matters paſſe the cōpaſſe of mans capacitie, and ſmal is the ſmacke that we haue of theſe things, vvhiles our foules are clogged with earthly veſſels: let vs beſech Chriſt to haſten his cōming, that we may take poſſeſsion of that heauenly heritage, where we shal beholde all thoſe things, euen with theſe eyes of ours, and enioy the ſame in our bodies and ſoules.

This excellēt reſtitution of the faythful,Glorification is properly the worke and gift of Chriſt. may not be aſcribed to their owne works (albeit god in his mercy promiſeth to reward & crown the ſame) but onely to the mercy of God in his ſonne Chriſt. For as the reſurrection from the dead, is neither the work of man, nor of angels, but of god alone: euen ſo al thoſe things vvhich apperteine to mans eternall glorification, proceede only of the power & goodnes of god, in exhibiting his ſonne to finish this vvorke. As the Apoſtle ſayth, We are reconciled Rom. 5. to god by the death of his ſonne. Agayne, Receyuing abundance of grace and iuſtice: they ſhall reigne in life by one man, Ieſus Chriſt. And alſo, He roſe agayne for our iuſtification. AndRom. 4. hereof it cōmeth to paſſe that our ſauiour Chriſt is oftē times in the ſcripture called our life; I am the way, the truth, and the life. Joh. 14. 10 • heworke of redemp • ion is only Chriſtes. And, I came that they mighte haue life. Euen ſo is the donation of eternall life aſcribed vnto him: And the reaſon is, becauſe he is our Mediator & Redemer. For albeit theJoh. 14. father and the ſonne are one, yet will the father be knowen in his ſonne only: and it is the ſonne only that demeriteth & ſendeth the holy ghoſt into the harts of beleeuers.Jo. 16. 7 • . The vvordes of Athanaſius are worthy the obſeruation in this matter: It Athanaſius. was requiſite that the ſonne ſhould aſſume mans nature, that by meanes of the eſſentiall Image of god, man being the create image, might be reſtored. Wherof Origen alſo writeth excellently:Origines. Mā brought the maligne image throgh ſinne, therfore Christ came in the likenes of mā, to reforme vs according to his image.

Novv that vvee all may be partakers of this glorification, it behoueth vs to begin new obedience in this life, which is acceptable to god, through Chriſt: and as the Apoſtle doth exhort vs: Let vs put on the Ephe. 4. new man, which after God is formed in righteouſneſſe and holynes of truth. Let vs alvvayes haue in remēbrance, that this life of ours is nothing els but a pilgrimage, through the vvhich vvee muſt trauell into eternall life. Let vs forget thoſe things that are behinde our backes, and deſire thoſe things that are before our faces: Let vs ame to the marke, euen to the garland of eternal life, through Ieſus Chriſt: Let vs be certē ly perſwaded (as the truth is in dede) that there can be no greater plague, then to be ſeparate from God by ſinne: & in place of eternal ioy, to abide eternal miſery, & for ſwete life, to receiue bitter death. Let the conſideration of Gods image imparted vnto mankinde, moue vs to haue alvvayes in remēbrance gods great loue tovvarde vs, & our dutie to him againe: Wherof S.Auguſt. libe. de ſ • lut. doc. cap. 3. Auguſtine writeth excellently after this maner: Vnderſtand (O man) by thy honor in thy first eſtate, how much thou are bound to thy creator: which digniti • he ad • aunced thee vnto, that thou ſhould ſo much the more loue him as he The effect and fruite which ſhoulde ſpring by the conſideration of theſe thing •• . hath pref • rred thee in honor before all mundaine creatures. For by the counſayle of the holy trinitie, thou waſt not onely excellently created: but created after the ſimilitude & image of the creator, which was not collated to any other creature but to man only. By this and ſuch like conſideratiōs, it shal come to paſſe, by the aide of Gods grace, that we shal defie & treade down earthly things, & couet celeſtial & heauenly things: We shal ſay with the Apoſtle, I deſire to be loſed, & to be with Christ: Phi. 1. So shal we dye bleſſedly, and reſt frō all labors: R • u. 14. Phi. 3. ſo ſhall we ariſe agayne to immortalitie, and our bodies ſhal be conformed vnto the body of chriſt. And ſo we shal haue perfect felicitie, beeing ioyned to god the perfect goodnes, in perfect loue: and the image of God, after the which we be firſt created, shalbe more perfectly abſolued in vs. In the whiche Image there shal ſhine perfect iuſtice, perfect holynes, perfect libertie, perfect vviſdom, perfect clearnes & glory, wherof the Prophet ſpeaketh, ſaying: I ſhal be ſatiſfied, when I ſhall awake according to thy ſimilitude. Whervnto Salomon alſo alludeth, ſaying, The eye is not ſatiſfied with ſeeing, neither is the Ecclſi. 1. eare filled with hearing. In whiche ſentenceGodly men are ſatiſfied onely in the fruition of heauenly thinges. the Wiſeman ſignifieth, that nothing can ſuffiſe man, before he come to god, & reſt in him. For there is in man ſuch a deſire of diuine things, that nothing can ſufficiētly cōtent him, but that which is the chiefeſt: which when he obteineth, then he reſteth in the ſame as in the cheefe felicitie. And therfore his perfit eſtate muſt nedes be in eternal bleſſednes which we begin here in this life, & abſolue perfectly in the life to come: vvherof Proſper ſpeaketh: The life to come, is beleeued to be bleſſed ſempiternally, & ſempiternally bleſſed where there is perfect loue, & no feare. The ſtate of this bleſſednes was offred to S. Iohn in a viſion: He ſawe the Reu. 21. holy citie Ieruſalem prepared like a ſpouſe for her huſbande Christ: in the which there was neither mourning, neither clamor, nor death: but ioye, peace, quietnes, & euerlaſting life. Whoſe walles A certen deſcription of the ioyes of heauen out of ye holy ſcripture were of precious ſtone, And the citie was pure golde like vnto cleare glaſſe: and the foundations of the wall of the citie were garniſhed with all maner of precious ſtones. The twelue gates were twelue pearles, euery gate was of one pearle, and the ſtreete of the citie was pure gold, as it were ſhining glaſſe. And I ſawe no temple therein, for the Lord god almightie, & the Lambe, are the temple of it. And the Citie had no neede of the ſunne, neither of the moone, to lighten it, for the glory of God, & the lambe is the light of it. And the nacions of them which are ſaued, ſhal walke in the light of it: and the kings of the earth do bring their glorie and honor vnto it. And the gates of it ſhal not be ſhut at all by day: for there ſhall be no night. And they ſhall bring the glory and honor of the gentiles vnto it. And there ſhall in no wiſe enter into it any vncleane thing, neither what ſoeuer worketh abhomination, or maketh lyes: but they onely which are vvritten in the lambes booke of life. The image of true felicitie which we couet & deſire, is after a ſort repreſented vnto vs in this deſc • iption: which albeit it doth not, nor can not liuely & perfectly expreſſe the ſame: yet it is propoſed both to ſtirre vs vp to an earneſt deſire thereof, and to kindle in vs an ardent 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 Eſa. 64. 1. Cor. 2. hath not heard, neither hath the hart of man conceyued thoſe Ioyes, vvhiche God hath prepared for thoſe that loue him.

FINIS.