A nevve anatomie of vvhole man aswell of his body, as of his soule: declaring the condition and constitution of the same, in his first creation, corruption, regeneration, and glorification. Made by Iohn Woolton minister of the Gospell.

¶ A NEWE ANAtomie of whole man , aswell of his body , as of his Soule : Declaring the condition and constitution of the same , in his first creation , corruption , regeneration , and glorification . ( ▿ )

Made by IOHN WOOLTON Minister of the Gospell .

Imprinted at London by Thomas Purfoote , dwelling in Paules Churchyard at the signe of the Lucrece . Anno Dom. 1576.

To the right worshipfull William Moune Esquire , Iohn Woolton wysheth prosperous successe in all worldly affayres , and in the life to come , Ioyes , and Immortall felicitie .

THOSE THAT HAVE imployed their studies and labors , in the diligent inquisition and description of Anatomie , howe the partes of mans body are coupled & knitte together , what properties and powers they haue , what things are healthfull , or hurtfull vnto the same : haue alwayes purchased great prayse & commendation amongst all honest & vertuous men . And although it be accompted of some , an yrkesome and cruell thing , to cut and mangle mans lymmes and members : yet The knowledge of Anatomy profitable for mans lyfe . the ende and vse of the same is both necessarie and profitable , in all the course and trade of mans life . The cause why those thinges are so studiously sought after , is , that salues and medicines may be more commodiously and skilfully applied and ministred vnto liuing bodies . For how , or to what ende can they vse applications to any part , if they knowe not the position , constitution , propertie , and nature thereof ?

Besides this commoditie , the inspection of The knowledge of anatomy doe induce vs to thinke that there is a God . Galen vsu part . & alijs locis . Iob. 10. 37 38. 39. Psa. 19. 33 133. Wysd . 7. Anatomie ( as Galene diuinely writeth ) deduceth the creature , to some knowledge of his Creator . And euen so Iob , Dauid , Salomon , & many other in the holy Scripture , after they haue moued vs to beholde the glory of God , by his handy workes : when they come to the vewe and consideration of mans body , they so speake therof in way of admiration and wondring , that we may well gather the straunge and almost diuine composition of the same , very much to excell all other earthly creatures .

Nowe if men for the declaration of these corporall things , haue bin always heretofore so well loued & liked : Then those can not be misliked , The consideration of the spirituall anatomy and the fruite thereof . that in a generall Anatomie of whole man , aswell of his soule , as of his body , doo endeuer to describe mans excellencie before his fall , and his miserable ruine , together with the causes and consequences therof . And then descende in order to Regeneration and restitution of Gods Image in man , wherby the Christian liueth , eu● by death : his body shall rise agayne , and bee coupled with the soule , and so at the last bee glorified eternally in the heauenly kingdome .

But we can haue no helpe in the doctrine of these high mysteries , neither of Hypocrates , The knowledge of the se thinges commeth out of gods word . Galene , nor any other bodily Phisition : for they conteyne them selues within the limits of their profession . Those Scriptures then , which be called ( and are in deede ) Holy , doo playnly reuele this doctrine vnto vs : fir those that haue excelled in witte , learning , and iudgement among the Heathen , vewing the conposition of man , were euen amased , in considering principally two things . First , that amongst all corporall Man partly the fayrest , partly the foulest of visible creatures . and visible creatures in this worlde , there was none so fayre and beautifull in witte , accions , and stature of body . Secondly , that amongst all the sayde creatures , there was none founde subiect to so many miseries and calamities . For this noble and excellent nature of man decayeth muche more horribly , then an Oxe , or an asse : and nature abhorreth mans carkas more then any other liuing creatures : and if it be not interred and buried , there will Serpentes , and Todes , quickly spring out of the same , as experience hath often times declared .

But from whence man hath contracted such excellency on th one side , and such deformitie & destruction on thother side : these wise worldlings The Ethniks know the disease of our nature , but they know not the cause . were not able , with any wisedome to enquire and find out . For as S. Aug. well sayth , They felt the disease of our nature : But the cause they knew not . God therfore of his infinite and great mercy , hath comprehended in the holy scripture , the history and doctrine of these greate matters , out of whome I haue drawen this briefe abstract of Anatomie . And albeit I acknowledge willingly my owne Aug. contra Iulia. lib. 4. ca. 14. imbecilitie , and do confesse that many are fitter for this matter then my selfe : yet because it is the duety of a minster of Gods worde , to poynt ( as it were ) with the finger , out of that riche store and treasure of the holy scripture , what men ought to thinke and hold of such necessary matters : I shall be accompted ( I trust ) neither arrogant , nor presumptuous , in handling those thinges which are within the precinct of my office and calling . And for that by experience I right well knowe ( if any other ) howe busie disdayners will be with my phrase , stile and methode , yet because many of them haue ben long hatching their adled egges , & haue yet brought forth nothing : Let them now finish their labors in ▪ karping other mens good endeuours : surely they shall soner pyne away with their malice and enuy , then feare me from honest labours , to do good to my countrey . Let them not spare their Christall eyes on Gods name to reprehend my wordes and matter , my inuention , definitions , and diuisions : yea if they will they may note the escapes in the impression . &c. It shall be sufficient vnto me , if the Christian reader , will conster well my good intent : Being also of opinion for my owne parte , that none can excuse his idlenes , that may be profitable any wayes to others .

Now for that this weake and seely Anatomie was loth to go abroad without some especial pro●ection : I haue selected your worship to be a Patron for the same : Moued therevnto with that great curtesie and goodwill , which from your first acquaintance with me , you haue shewed towarde me . Moreouer your ardent zeale and loue of the gospell somewhat emboldned me in this enterprise , which amongst many other your commendations cheefly commendeth you . It is a greate matter to come of a greate parentage , to haue large hereditamentes and possessions , wherein none at all in Cornwayll doo passe you , and very fewe are comparable with you : But with those thinges , to be the seruaunt of Christe , a louer of his gospell , and a foster , & nurce to his church , ( as you and that vertuous gentlewoman your Wyfe , are well knowen to be in your countrey ) is , Hom. in aliqu . scrip tos locos . as Basilius Magnus sayth , most laudable . In the which , and all other vertues , I beseech God to continue you to your latter ende : and to encrease you also in all worldly worship & dignity . From Exceter the .xij. of March.

Your worshippes humblie Iohn Woolton .

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

IT IS BOTH TRVly Cicero his sentence of mans soule . De finibu● liber . 1. & Tus . quest. li. 1. & . 3. & . 5. and excellently written by Cicero , not onely the best Orator , but the best Philosopher amongst the Latin writers : If we were borne & brought foorth into this worlde suche persons that we could vewe Nature , we 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 where Nature yel deth to corrupt affections . shewe 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 shadowed in vs , that wee can not beholde our Creator , neither yet sufficiently see what is conuenient and honest in a morall life , which the second Table proposeth vnto vs .

Before the fall of our Parentes , when Mans nature before his fall . nature was innocent & vncorrupted , this light of wisedome , and intelligence of things diuine and humaine , did shyne brightly in man : neither had he then 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 with 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 were 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 this Cicero hys speeche consonant to the 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 wheras he sayeth , that it maye in some sorte bee compared vnto God him selfe , he meaneth that whiche the Scripture sayth : And God created manne after his owne similitude . And whereas he sayeth , that yf it were instructed and cured in suche sorte , that it mighte not be blinded with the darkenesse of Errors : he meaneth , if man 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 wyll not saye in Man , Cicero lib. de legibus . but thoroughoute Heauen and Earth ) more Diuine then Reason ? Which when 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 whom reason is common , right reason is also common . Whereof it followeth that those onely doo knowe God , who vnderstande and consider their origine and of spring . By these and suche other like sentences we may see howe the Philosophers intreating of the excellencie of mans nature , did gesse , ( and as it were 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 well and blessedly , admonishing vs that we should not extinguish and obscure the same with corrupt opinions , and peruers maners : but rather stirre vp and perfectly confirme the same with laudable exercises , and wholsome instructions and documents .

But lest any man shoulde say that I discourse such great & weightie matters , proper vnto the diuines , with the authorities of Ethnicks and heathen Philosophers : let him also consider that S. Paul , that elect vessell of saluation , to haue expressed the excellencie of mans first estate notably , yea and almoste sensibly , after this maner : For when the Gentiles which 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 , which shew the deedes of the lawe written in their hartes : whiles their conscience beareth witnesse vnto them , and also their thoughts accusing one another , or excusing them . In the which words Man in the state of innocency a sufficiētscholemaster to him selfe . the Apostle playnly declareth , how that God in the creation of man planted , and as it were ingraffed a kinde of diuine nature , and perfect power : wherby without further helpe of externall doctors or doctrine , he was both able to fulfil gods commaundements , and also to be a sufficient lawe and scholemaster to himselfe , whiles that his owne 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 creation , which nowe ( 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 oftentimes remitteth vs . For that wise and omnipotent Creator hath expressed his heauenly wisdome A plaine explication of the premisses , by a compa●●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 wonderfully impaired , yet wee may see also by comparison from them , the steppes and print of diuine qualities in mannes nature : whereof Tullie according to his Cic. 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 whiche are more base and lower ; haue their conueniencie , for some are alwayes freshe and greene , and some beeing bare in the winter , in the spring time beeing comforted , and as it were reuiued with 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 , whereby his propertie and qualitie maye bee knowen . But if wee 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 water , some to flye at pleasure in the wide ayre , some to creepe vppon the grounde , some to walke , some to wander by them selues , some wilde , 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 whiche is apt and conuenient to their natures , in procreating , in cherishing , and in defending them selues and A speciall disposition of some particuler liuing creatures . their young ones . The oxe , the sheepe , the henne , with many other beastes and birdes , doo knowe 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 common wealth of Emets and Bees , we shall without any great difficultie perceyue that god hath inspired into them a farre more Man instructed by a consideration of the nature of brute beastes . Jere. 1. excellent nature . All which thinges the Scripture oftentimes incultateth to our confusion & shame , sending vs to them , that we may the rather know our corruption and rebellion . The Oxe ( sayth the Prophet ) knoweth his owner , and the Asse his masters cribbe , but my people hath not knowen mee . And agayne : The Storke and the Swalowe haue knowen their tyme , and goo thou sluggard vnto the Emmet . By the comparison then of very brute beastes , vnto whom God hath giuen in eche of their kindes an apte conueniencie to execute those qualities miraculously infused vnto them 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 owne similitude and likenes .

These blessings so plentifully powred vpon man by almightie god , hath caused men weerie of this worlde , and greedie gaping after heauenly thinges , to breake out into these wordes : Examine ( I hartily Melan. de anima & in locis com . pray you ) what is that image of God in Man. It is Gods good pleasure that mans mind should be as it were a glasse wherein we may beholde him . His will is that man should bee like bookes , wherein he would write his wisdome with his owne fingers . These wonderfull thinges we 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 power Mans power before his fall . to thinke and will of all thinges , especially of his creator , which gods pleasure was to haue him will & thinke , hauing as Tertullian writeth , the same senses & Tert. contra Marcionem . motions which god himself had : which things were so naturall in our firste parents , as mans eye doth see & behold obiects . In the which words albeit fewe & Luthe . in Genesim . short , we haue an euident and plaine description of perfitte nature , whereof the philosophers did rather diuine and dreame , then knowe any thing effectually , to witte , that it was the sincere eye of the soule , alwayes fixed vppon , neuer dazeled or dimmed with errors , but poynting vnto man alwayes , as it were with a finger , both the maiestie of god , and perswading him to followe his precepts and commaundements . The necessity of this doctrine .

The doctrine therfore of the image of god in man is very needfull in the church of god : both because it proposeth vnto vs euident testimonies of gods fauour & loue towarde mankinde , and declareth the excellent estate of man 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 whom as he purposed to communicate blessednesse and felicitie , so he required at his hands againe to be reuerenced and worshipped . Moreouer it doth not onely describe the estate & condition Col. 1. 2. Co. 4. Heb. 1. of the first man , 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 them . 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 will first examine the propertie of the worde , that my Treatise may be lesse intricate for my Reader to conceyue , and more facile for my selfe to prosecute .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Imago , in Englishe an Image , signifieth Of the word Image or ●imilitude . generally a representation or purtrature of any thing which is made eyther by creation or cogitation , or generation , or propagation , eyther in paynting or grauing , or by any other meanes expressed after the example of an other Gene. 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 was created , that he might in certayne properties of hys whole substance expresse him . The sonne of God was 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 wordes indifferently . For in the same text where this worke Calu. 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 his Gene. 5. owne similitude . By this repetition of one and the selfe same thing , whiche is expressed onely in one worde : one and the selfe same thing is described .

Notwithstanding I will not hide from A difference betweene image & similitude . my louing Reader the difference whiche certayne notable and famous expositors of the holy Scriptures haue put betwene the wordes 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 writeth thus : Albeit almost all the learned Luth. super . 5. Ge. doo take the wordes Image & similitude for one thing , yet in reading of things I haue noted some difference betweene those wordes . For Zelim signifieth properly an image or figure : As when 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 which is a similitude , is the perfection of the image : as for example . When we speake of a deade image stamped in coyne or money , we 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 sheweth , that man doth not onely represent god , in that he hath reason and vnderstanding , but also that he hath suche intelligence and will , whereby he both perfectly knew 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 man enioy his owne cogitations , I am of this opinion , that bicause Moses describing this notable worke of god somtime vsed one word sometime another , that both these wordes are vsed for better declaration , playnely to expresse one thing . Two significations of the 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 considerations . It is written of the onely begotten son Colo. 1. of god : Who is the image of the inuisible god , the first begotten before all creatures . And in 2. 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 , shewing that his father is knowen , in and onelye Now christ is the 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 with the worde of his power . But when man is named the Image of God , it is not ment that he is all one with the Gene. 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 accompted 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 will only write at this present .

What this Image of God is in man , there are diuers opinions amongest the auncient writers . 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 which 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 was the Image of God , because he is placed as it were in the middle betweene 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 concludeth , 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 wryteth that the Arabian heresie . Image of God is in the whole manne , both in bodye and soule : yet he was farre , aswell from the Arabyan heresie , which was Anno Dom. 230. as from the Anthropomorphites , and other Monkes Anthropomorphites . 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 knowe that some verye Ioh. 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 position 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 can be in any corporall substance . But we must consider that whole man consisting of body & soule , was fashioned after the Image & likenes of God. Moreouer the perfection of mans corporal substance , & the proportion or apt conueniency therof with the soule , which was appoynted to expresse his powers to the organical or external instruments of the body : and Immortalitie whiche was also giuen to this corporal matter , did clerly expres & represent 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 was the wil and pleasure of almightie The duetie of man in the consideration 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 wherein with his owne finger he would write his wisdome . Teaching vs in this image what God is , to witte , an eternall and euerlasting minde : and what maner of God he is , namely , wise and true , louing chastistie and iustice , of a free power , embracing men with a fatherly affection , he beeing the creator , and they his creatures : requiring of vs that our minde and will should accorde with his will and commaundement . And this is that wonderfull wisdome , iustice , goodnes , and power of his : which his pleasure was to be read and knowen in the consideration and contemplation of man , whom he made of suche excellencie that he was capable of his Image , that in his soule and body , and in all his interior and exterior powers and accions he might shewe foorth some likenesse of God , but fynyte , and suche as was 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 , wherein was a maruellous diuine Harmonie and consente . Sainct Augustine wente about Augu. lib. 14. de Tr. cap. 8. too shewe 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 , which is the Jmage of the thing cogitated : And the Will , wherein 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 wee 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 with the substaunce , or as they vsually speake , the vertues of perfect Nature in eche parte of the Soule , agreeing with the diuine Mynde . For so sainct Paule in the worde Image vnderstoode not onely mans substaunce , but the gyftes or powers wherein suche vertues doo shine as are consonante with the minde diuine : whiche giftes were distinct and separable from the substaunce it selfe , as it is manyfest by mans fall , wherein these excellent proprieties were loste , the substaunce of the Minde , Wyll , and Harte , vnto thys day abyding and remayning .

But to returne to these excellent properties The excellencie of mans mind of the soule before mans fall : There shyned a cleare light in mannes Minde , to witte , a perfecte knowledge 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 obedience 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 was profoundly seene in Philosophie , as it appeareth by the Historie of Creation : wherein we reade howe he gaue names to euery liuing creature according to their natures and qualities .

In mans will there was a conuersion to Mans wil. god , that is to say , an vniuersal obedience to his lawe , hauing an ardent loue of God , and all vertues : flagrante , bent , and directe to that ende , that the firste example might be knowen and honoured : & therwith was annexed a libertie in all accions , that he might both shewe vnto god willing obedience , and also auoyde all thinges with 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 was a Diuine harmonie of the minde , will , and harte . For as the minde did rightly knowe 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 were both willing and hable to doo the thinges required by god at their hands , which god according to the law of obedience had imprinted , and as it were stamped in Reasonable natures .

There was also in this image of god in Man 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 mankind , 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 : Sanson & Dauid ouercame lions : and we may daily see litle children 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 we may adde mans authoritie Mans 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 world , and a lord in respecte of inferior creatures , that they all should reuerence and honor him . And as God is the ende of all thinges : So is man the ende of all inferior creatures , they beeing made for mans sake , that he might be a ruler ouer Sap. 2. them . And according to the wise mans saying , moderate & gouerne the round worlde in equity & iustice .

Finally this image had an assured hope Mans immortality . of immortality , that his life shoulde be blessed & eternall , not subiect to death . For the diuinity it self is immortal , after Gen. 3. 5. the which as the scripture saith , man was created . If therfore man 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 consumed with heauines or diseases : But yet liuing in Paradise , shoulde haue ben thence translated into the celestial & spirituall life . And vnto this image God added ouer & besides the blessings afore mencioned , a certen & especiall kinde of If 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 remembrance that he should be both obedient & thankfull vnto him for his blessings : and that he would afterward translate him vnto the place of endlesse ioy & felicity , where he might continually beholde the very essentiall image of God most brightly shining in his son our sauiour Iesus Christe . So that immortality being annexed in the tre of life , did both Immortality annexed to the outward Sacrament . admonish man inhabiting this elimentall region : and being endued with profounde knowledge of things diuine & humaine that he should vse that tree as a remedy against sicknes , diseases , & mortality it self : and therwithal that he should have a manifest assurance of a better life : Into the which godly men shoulde be remoued , out of and aboue all elimentall regions , wherin he might behold god face to face , inioying infinite blessednesse , where Gods maiestie shal be all in all , to his glory and our endlesse comfort . And these be the proprieties of the image of God , imprinted and ingraffed in mans substaunce , at suche time as he breathed into him the beames of hys lighte : Whereof it is requisite that our mindes should be well informed and instructed , when we ponder and examine with our selues , what manner of image that was which Adam had , howe it was spoyled & defaced in mans fall , after what manner it is repaired in vs by the holy ghost , and of the glorious perfection thereof in the world to come .

¶ The second part of the Anatomy , shewing the ruine and de struction of Gods image in Man.

SECONDARELY LET How man loste Gods Image . vs consider howe this image of God was destroyed in mans 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 from God , casting away all pietie , reuerence and feare , whiche was due to the eternall maiestie : He then lost the The 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 law : 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 was miserably deformed , corrupted , and lost all his ornamentes and qualities , in so much that he who was before in his whole 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 wrath and euerlasting death .

And to deale somewhat in perticularities , the good thinges and ornamentes Bonauentura . which our firste parentes , and all their progeny loste in this heauy fall and lamentable shipwracke , were 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 knowledge of his God : So that alwayes after it was full of darkenes , ignorance , folishnesse , and rebellion againste God : And in externall and corporall thinges also , that light is exceeding shadowed and obscured . For who is nowe able to discerne woundes in mannes mind . and vewe the nature of lyuing creatures but halfe so well , as was out father Adam before his fall .

The will of man also quite turned away woundes 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 , whereof almighty god complaineth in this wise : The lumpe or masse of Gen. 6. mans harte is euill from his mothers wombe .

This destruction of Gods image in woundes 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 well in him selfe , as in all his posteritie : When as he beeing pricked with the sting of a guilty conscience , did both runne away from God , and sawe his miserable nakednesse , whereof he was ashamed . For the very nakednesse , whiche 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 was destroyed in mans nature , all his powers and faculties were either depraued or vtterly loste . He was spoyled of all his gyftes , in minde , will , & hart : And the whole masse or lumpe of man , was with gods wrath , with the tyranny of the diuell , with all sicknesse & sorowes of body & mind corrupt : wher by we to our great grief feele the burthen of sinne , the biting and gnawing of a wounded conscience , pityfull passions of the soule , and finally in this worlde , the destruction and dissolution of oure bodies into dust of the earth .

These euils and greuous woundes Adam Adam felte the greuous sores and smartes of these woundes . sawe and felte after he had entred into league and society with the diuell : And therwithall tasted of gods horrible wrath , the pauors and torments of eternall death , and the strength of the lawe , whereof the Apostle speaketh : By the law commeth knowledge of sinne , and the law worketh wrath : Through the bitternesse and weight 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 supplication of his sonne Christ , in Howe Adam in these miseries was comforted . respect of whom he vttered the promise of the gospel , made ioyful mention of the blessed seede of the woman : and turning away his angry countenance , loked vpon man with the eyes of his mercy .

Besides al these things , Adam sawe the Adan 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 hands in his brothers blood , did abundantly declare the calamitie of nature corrupted , the crueltie of sinne , blindnes bred naturally in his brest , the prauitie of his will , and wickednes of his hart .

Almightie god him selfe lamenteth this God himselfe lamenteth mans fall . soule fall of man in Paradise , & appointeth condigne punishments 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 , wherewith not onely the image of god in him was defiled and destroyed , but also his powers and ornamentes euerye waye were 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 second death did not out of hand The 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 world , should in his body ( whiche was 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 & remembrance vnto man aswel of his estate before his fall , as of his glorification after the day of iudgement .

Which bodily death al the children of All 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 , whiche onely is able to purifie and washe men cleane from all their sinnes .

And to th ende that this great ruine A do●eful & lamentable 〈◊〉 of mans 〈◊〉 by certayne auncient fathers . and decay of man after hys fall maye bee more euidently perceyued , I wyll put downe the lamentable complayntes of diuers Writers concerning this matter , whereby at the firste vewe the matter will moste playnely appeare and shewe it selfe .

And first , that is a notable & memorable Aug. contra Iulianum . 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 were 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 , weake 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 bewayled our miserable and pitifull case , and sawe the horrible euent : Yet was he ignoraunt of the cause , neither dyd he perceyue that a heauy yoke was 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 writeth De 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 which is so full of deadly miseries ) doth moste playne●y declare . For what other thing can we gather of that horrible and depe ignoraunce ( whereof all Error proceedeth ) which possesseth and deteyneth the children of Adam in profounde darknes so violently , that a man can not ridde him selfe thereof without 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 , which may not bee well named : and therewithall heresies , blasphemies , periuries , oppressions of Innocentes , slaunders , false witnesses , vniust iudgements , and other suche like mischeefes , which we see incident to mans nature ? And to conclude , as Viues writing in the same place sayth : There woulde Ludouicus Viues in 22 August ▪ de Ciui . ca. 22 be founde no beast more sauage and vnbrideled then man , if he were not chastised and amended with 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 were it possible to finde any brute beastes more fierce and wylde then manne .

And sainct Barnarde writeth very pleasantly Barnar . in sermone 1. paruorum sermonum . 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 , whiche had certayne resembla●nces of that eternall Trinitie : I meane the reasonable Soule whiche consisteth of Reason , memorie , & will . 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 will , then to stande in that libertie whiche was giuen vnto it . And therfore it sell through suggestion , delectation , and consent from that fayre & beautifull trinitie , that is to say ▪ from 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 will 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 , wherewithall man is encombred about cares of things necessarie , as in eating , drinking , and suche like . And those are to be accompted heauy , which we spende about the exercise of externall and harde busines . And those are vayne and feeble wherewith 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 wayes fallen into ruine . For whereas it was 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 commonly into a peruers iudgement , receyuing euill for good , falshood for truth , incommoditie 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 instrument 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 we discerne truth from vntruth : by Phisicke we distinguishe betweene thinges profitable and vnprofitable . After this followeth mans will , whiche hathe had a triple ruyne . For whereas it was the propertie of will 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 worldly thinges . Nowe what can bee more vnhappie then this fall and ruine of mannes estate , whereby his memorie ▪ reason , and will , are so pitifully empayred , and whole man so miserably corrupted ? ( ▿ )

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

BECAVSE THE CONsideration what is reteyned in mans nature of gods image of contraries doe moste plainely explicate all thinges , therefore I will as briefely as I can shew by collation of Antitheses , what is reteyned in mans nature of the image of God : For that we haue susteyned a great losse , and an horrible shipwracke of heauenly induments & qualities , it hath bene plainly and euidently declared . As for the The 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 wisedome and knowledge which he had in diuine and spirituall matters : Especially what know ledge remaineth in man touching the first table . touching the essence and worshipping 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 conscience in the wrytinges of the Heathen . This smal knowledge is maruelous obscure in man forlorne , & is oftentimes euen buried , and vtterly blotted out by mans wilfull obstinacie : whereof the Phalmist speaketh , The foolish body hath sayde in his hart , there is no God . And againe : All his cogitations are that there is no God , God doth not see it . Muche like to the Cyclops , wherof the Poet maketh mention : I force not for the threates of the Goddes .

Man hath also almoste loste perfecte what 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 was 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 , ● difference betweene man & brute beastes . that light which 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 the August . de peccat . ori . contr● Pelagia●●● . well expounde it , saying , he is compared in corruption , and not in whole nature vnto brute beasts . This remnant of wisdome & knowlege , albeit vnperfect , is called the lawe of nature , or naturall lawe : and is set out by saint Paule , with excellent Rom. 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 lawes haue their origen , together with discipline & societie betwene man and man , the desire of praise , the auoyding of dispraise , the honor of vertue , and the punishment of vices .

That knowledge which was so notable Mannes 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 them . Againe with our eyes we looke vppon herbes : but reason searcheth oute the strength , vse , & application : And so with our senses we comprehende liuing creatures : But mans industrie by vse and experience , vnderstandeth their properties Adam before his fall an excellent Philosopher . and natures . But Adam before his fall , was an excellent Diuine , an excellent 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 saint Iob. 14. Reg. 3. Paul , All men haue sinned : And there remaineth but now in him a certen carnall appetition of iustice , comming from the lawe 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 nowe the malice of What instice the Ethnicks haue . our nature doth wonderfully preuaile , and hindereth good diuices and endeuours : Wherefore in all places of scripture where we finde iustice attributed vnto the Gentiles : We must vnderstand thereby externall iustice , or the iustice of the fleshe . Man hath lost that fre facultie Mans 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 , proboque , deteriora sequor . Medaea .

He hath yet left vnto him some understanding Man 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 from brute beasts : and without this no discipline , no iudgement , nor no punishment could be exercised amongst the Infidels . And hereof commeth that distinction betwene things that worke woluntarily & naturally : and in like maner betweene things wrought reasonably and brutishly .

In that therfore man somtime consulteth All 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 commonly cernal affections , & leude perturbations of the mind , do carie reason & wil , quite out of the right way . But yet those powers of man , howe feeble or faynt soeuer they be , whether they be of the minde , of the will , 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 notable Mans 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 power ouer them , yet the same is ioyned with greate perill and greefe , not wanting tyrannie and crueltie . For the horse wyll not obey man withoute bytte and brydle : neyther wyll the Oxe drawe the Plough without he bee yoked . The sheepe will not yeelde wooll and milke , vnlesse she be bounde : Byrdes are taken with pollicie and cunning : And fishes with 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 whye God made wilde 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 well deserued suche a scourge after his transgression : And therefore by meanes of sinne , our seruants are armed against vs , & wild beasts suffred to torment & 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 commodity . And nowe thoughe they rebell , yet by Gods mercy , fewe doe perishe by them : And if anye miscarie , there ariseth therof a double commodity : First an example of gods seueritie , as in the Samaritanes , who were killed of Lyons . In the 2. 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 , sheweth 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 towarde vs , in secluding & shutting them vp out of mennes societie , into desertes & wildernesses , appoynting them the night to walke in , and to seeke their pray , whiles morning when man goeth about his busines , they all auoyd his sight & presence , and lie hid in their dennes with trembling and feare .

Man hath also lost eternall felicitie and Man 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 death Death 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 tormentor . First the imbecillity of mans substance The 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 vttered The 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 contemned : 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 : which 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 was before his fall . But that furor is directly agaynst the worde 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 write that there is some power in man Synergistae before regeneration , euen in spirituall thinges : and that man is a cooperator or worker with God , and that it is in mans power to take , to folow , to assent ( albeit faintly ) with God in spirituall thinges : which is meere contrary 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 knowledge 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 whiche with 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 knowledge , 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 lawe 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 was deposed and caste , by meanes of his transgression , and vtterly drowned in a deepe sea of all euill , it hath bene already briefely and plainely declared : It now remayneth that we haue some due consideration of Gods greate mercy , power , 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 washe vs from our sinnes with 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 worke of Ethnickes 〈◊〉 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 thankfully 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 .

Regeneration signifieth not in this place The 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 from 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 Originall Ioh. 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 Gods The 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 committed , 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 them 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 our The work of regeneration appointed from 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 was stamped , to bring home the lost sheepe to the folde of eternall life , to th ende that he might florishe for euer there with al heauenly companies , beeing here regenerated , and there according to Gods image perfectly renewed . For when man kinde had receiued most greeuous woundes , and was bounde in strong chaynes , not able to be broken 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 woundes we should be healed : and that through death he shoulde be destroyed that had power of death , to wit , the diuell , that craftie serpent & cruell dragen , the enemie of man from the beginning .

This regeneration of mankinde was ●eparation 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 , wherein is written the decree of our reconciliation : Which Gospell ( he beeing the eternall worde of the eternall father ) reueleth vnto vs : Shewing 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 we might the better consider the inestimable price of that benefite . The sonne of God , together with the Exhortations 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 th ende 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 lawe and the Gospell . The Lawe ( I saye ) that wee stricken with feare and dread in respect of our sinnes , might be enforced to seke after the true and perfect Phisition , who is Christ , whom the Gospell affyrmeth to be made vnto vs , wisedome , redemption , iustice , and sanctification .

But wee muste also vnderstande , that what kinde of iustice ●s restored in regeneration . not onely that iustice which was gotten by Christes blood , is transferred vnto vs through gods wonderfull grace & mercy : but in this regeneration there is a redeliuerie or restitution of certen powers or strengthes in man , out of the which certen accions issue & flowe . And yet this restitution is not so perfect , as that we 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 will therfore write somwhat particularly of the powers restored to the godly in regeneration , and afterwarde I will speake of their accions and workes .

And first of al mans mind hath certen Of the 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. with 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 with goodly colours , whereby manye haue bene sedused and deceyued .

But ignorance and blindnesse bred in Muche ignorance and blindnesse yet remayning in mans 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 when that whiche is perfect is come , that which is vnperfect shal be done away . And heereof it commeth to passe , that ignorances of God and spirituall thinges ( not knowen 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 wordes : 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 with grosse securitie , or curious philosophie , or carnall reason , as we knowe it came to passe in Aaron , Salomon , and Hieroboam , who wilfully shooke of this diuine light : and gaue them selues to the worshipping 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 , accompted why 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 witte , first the sicknes of originall sinne remayning yet in the posteritie of Adam : and secondly , the craft , furor , and power of the diuell , who without gods especiall & wonderfull grace is able to doo muche agaynst seely and weake man .

As the minde hath receyued certayne Of the will renued after regeneration . seedes or nourishments of regeneration in this life by gods grace : euen so will is partaker of some power 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 writeth after this maner : It Phil. 2. is God that worketh in vs the will and the deede , according to his good will . And elsewhere he freely confesseth that he hath Rom. 7. will in diuine thinges , and as a spirituall man to be delighted with gods law . But yet the will 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 weakenes of Will , euen in those that be regenerate , without Gods speciall and peculiar assistance , as we see dayly in the confessions , afflictions , and deathes The weaknes of the godly in the houre of death , and the cause thereof . of the godly . Secondly , our wyll is by our owne malice , and the subtiltie of Sathan , bothe letted , deformed , and ouercommen . Whiche imbecilitie and weakenes , so deepely and daungerously fastened vnto vs , the godly doo both taste and feele , and also bewayle and lament : praying still with earnest groning , that they may bee ridde oute of this thraldome , into blisse and peace euerlasting . The voyce of the Apostle is worthy 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 whiche I woulde doo , but that euill which I would not , that I doo . If I doo that which I woulde 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 , whiche 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 which words 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 away to sinne and wickednes . He further sheweth the author of regeneration in this life , and the perfecter therof in the life to come : euen Iesus Christ our sauiour & redemer .

And yet God hath with his spirite of strength and fortitude assisted many thousandes of his martyres , in giuing testimonie The principal cause of the patience and strength of martyrs ●n their ●assions . to the truth with wonderfull patience and boldnesse : whiche is the proper and peculiar worke of the holy ghost , who is thereof called a Comforter . And that voice of the Apostle is most sweete and delectable : God is faythfull , who 1. Cor. 10. will 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 shall be 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 with The power of will regenerate in temporal thinges . vertue and honesty , mannes will after regeneration is without 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 from Endibilis : But it was without What men not regenerat cheefly respect in their accions . the light of the liuing god , his wyll was therefore vntowarde 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 maisters Ioseph 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 wil regenerate , whereby hee did more commodiously A 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 would 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 , who doe horribly deforme themselues 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 pure The 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 , who defiled Loth. 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 mans hart regenerat , is al Of the hart of man regenerate . so such , that some diuine motions 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 wickednesse . It beginneth to restraine & brydle raging affections , and embraceth hys ●auen Christian with loue and charity . Albeit not so perfectly as the lawe requireth . Perfect nature onely perfectly fulfilleth the 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 vtterly The 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 to The 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 was tost and almost oppressed diuersly , and with great daunger , neither was he able to resist the same withoute the ayde and assistance of the holy ghost .

The man regenerate then by Gods Of the good accions & work of men regenerate . grace , beginneth new 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 , we may doe good workes , as the Apostle euidently declareth : We are his workmanshippe , created by Christ Iesus in good workes , which God The good workes of man regenerate , are vnperfect 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 owne iustice , which is vnperfect , but onely by The comfort of men regenerate . iustice imputatiue , which is deriued vnto him by the iustice of Christe : yet the man 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 workes , accions , and obedience , springeth of fayth . And moreouer almighty God of his greate and abundant mercie , doth recompence and crowne this newe obedience , both in this lyfe and in the life to come .

This punnishment continueth all Of the dominion of man regenerate ouer other liuing creatures . the dayes of mannes lyfe in this worlde , 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 alwayes be obiect vnto our eyes : That we might the rather thereby feare and obey his maiestie . And yet we may also see Gods blessing , in making many beastes not onely tame , but also as it were familiar and domesticall seruantes vnto vs : and that more willingly and prosperouslye they serue vs , then they serue the wicked and vngodly . And in lyke maner the fertilitie of the earth , is not Of the frut fulnes of the 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 mariage The mariage of men regenerate . of man regenerate , certen signes and admonitions of his transgression , as in that children are borne with paine & peril of their parent , & are all by nature the sons of wrath . And yet notwithstanding God is present with his seruants in their Ephe. 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 called Plato . them ) worshippers of the diuine power and maiestie

The tyranny and furor of the diuyll Of the tyranny of the 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 knowen , that both the greate benefites of Christe , mighte more clearely shyne , and shewe 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 world , & 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 wil put downe certayne Autithises , whereby the diuersitie Autitheses or certen differences betweene man regenerate and not regenerate betweene Alexander and Dauid , Plato and Paule , and other suche excellent wightes , will more manifestly appeare . The Ethnickes haue onely a carnall natiuitie : The Regenerate are borne of God spiritually . The Ethnickes want the true knowledge of God , they doubt of his essence and will : although they otherwise excell in wisdome , 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 with Christes iustice , whiche he hath purchased with his blood . The Ethnickes haue onely the externall discipline of the seconde Table : The Regenerate haue not onely the workes of externall discipline , but the internall workes of the firste Table . The Ethnickes dooing good workes without Christe , are not able too perswade them selues that their seruice pleaseth God : seeing that saincte Paule sayeth , What soeuer is not of fayth , is sinne , and the workes of the Ethnickes proceedeth not of fayth : The Regenerate grounde their good workes vppon fayth in Christe , and d●● certaynely knowe , that albeit the same bee vnperfecte in thys lyfe , yet that throughe Christe they are acceptable and pleasaunt to God .

The Ethnickes doo onely followe the direction of their carnall Reason , and haue some little portion of the lawe of Nature : but they are altogether ignoraunte of those thinges that bee of God : The Regenerate haue Gods infallible woorde 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 knowe that there is a God , what he is , and that he is mercifull vnto them , throughe Christe , and that he wyll geue vnto them blessinges spirituall and temporall . In their afflictions they knowe the fountayne of grace , they knowe the perfect remedie agaynst sinne , they knowe Gods promises , they referre the euent of thinges vnto God , and submitte them selues whollye to hys good wyll and pleasure . The Ethnickes can not haue firme and stable peace in their consciences , when they are in agonies and greefes , because they are ignoraunt of God , of the Mediator , and of the woorde of promyse : and therefore they are carryed into moste abhominable and stinking sandes of dispayre : The Regenerate , beyng vexed with calamities , wyth the lawe , and stynges of the Diuell in theyr consciences : by meanes of Christe , who is their mediator and sauiour : they haue sure & certayne peace , they haue the worde 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 wythe 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 with God in ioy and dignitie , hauing the fruition of Gods face and countenaunce , and the sweete societie of all the blessed company in heauen , as the worde of God promiseth .

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

But some man will happily saye , if Why the vertues & noble actes of the Gentiles are esteemed . their vertues & noble actes , their inuentions and explications of artes , their fluent and sweete eloquence , be of no more value : why doo men esteeme them so muche ? I answere , 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 foorth to be alowed , as they agree with the lawe of nature , or true principles of thinges ingraffed in man naturally . Wherein we 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 wisdome marueilously corrupted . Moreouer , because Artes , eloquence , and other such things are needefull onely to this carnall life , wee 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 workes , and examples of vertues , whiche were neuer to bee found in the Gentiles : we deriue ( I say ) and drawe all these thinges out of the holy scripture . And th ende why these The commoditie of this doctrine . diuersities betweene Ethnickes & Christians are here recited by me , and worthy to be noted of others , are first , that wee 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 we 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 sufficiently Errors contrarie 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 th ende that the godly and zelous Reader beeing admonished , might the better beware and auoyde the same . The Papistes error is contrarie The Papistes . to the promise , which teacheth vs to doubt whether wee be in the fayth , or not : whiche is a doctrine leading men into desperation .

The Saducees holde , that there is no Saduces . Regeneration , nor lyfe after thys .

The Libertines also swarue from this Libertines doctrine , holding that Regeneration is nothing but a libertie to followe sensuall lustes and desires . Contrarie vnto that weightie 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 some Gnosticks , Anabap. &c. Anabaptistes , are to bee noted also , who dreame , that men Regenerate , are perfectly iuste in their newnesse of lyfe in this woorlde . 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 away 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 worlde to come . And although silence might seme more conueniente , then a fewe bare wordes in so weightie a matter : yet to th ende 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 wyll also say somewhat of this matter . For Th ende of all thinges is at hande . the time is euen at hande , when as all these worldly things , of what 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 & worke , 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 word , that when the godly are remoued hence by corporal death , they lay aside al their weights 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 resurrection , neither are they reteyned there to ignomie and shame , but Of 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 written largely and learnedly , out of whome I will borrow so much as seemeth conuenient for this discourse .

The schoole men ( 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 we cannot see or perceiue exactly in this life the heauenly glory of the celestiall company . But the first qualitie or indument The firste condition 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 workes , are eternall , the subiect or nature which shall susteyne the same , must needes be also eternall . Moreouer seeing Christe hath ouercome sinne and death , it must of necessitie folowe , that the lyfe of holy menne shall be immortall . The Apostle also speaketh after this manner : Christ rysing from 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 wordes 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 with them . But the Apostle meaneth of corruption , wherevnto flesh and blood are subiect in this lyfe . And therefore it foloweth there : And this corruption shall put on incorruption . &c.

Of this qualitie aryseth another , Glorified bodies need no sustentation of corporal food . whiche 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 shal be 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 shal be 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 shal be no mortality , mariage shall not be then needefull by new procreation , to preserue and continue natures and substances .

Shining brightnes is also ascribed by Glorified 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 : For Glorified 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 , shal be rapt to meete Christ in the ayre . The body of Christe walking vppon the watér was indued with this agility , whiche 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 maketh Vbiquistae . 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 the 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 , when we shal rest in our desired countrey . Glorified bodies thin and subtill .

They adde also subtilty to glorified bodyes , whiche 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 , which 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 which wordes 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 word : many Esa. 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 in Of what age bo●ies shal be in the 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 words 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 euidently declare . And yet I agree with them in the perfection of glorified bodyes : but in some other sort . For when god first created man , he made him no infant , no decrepit , de●●med or vnperfit person . And seing the resurrection 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 , which 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 man will be inquisitiue of the qualities & conditions in the bodyes of wicked men , when they shall arise to condemnation : Let him vnderstande that they also shall haue immortality . But as for those other The qualities of wicked mens bodies in the resurrection . ornaments of glorified bodies , they shal haue none at all : but rather shal be disfigured with the contrary deformities . For they shall haue no brightnes nor light , but as Christ hath taught , shal be 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 hand & foote , they shal be cast into helfire . They shal want 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 man . But in al these things that haue bin spoken hertofore in this matter , this is always to be had in memory , that notwithanding 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 ) consisteth in these things folowing . First in iustice imputatiue in Iustice imp●tatiue . christ : whereby those shal please god euerlastingly , that are iustified by fayth , and translated into the heauenly Ierusalem . So the prophet Daniel calleth that Iustice which is gotten by the death of Christe , sempiternall . For this iustice whiche 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 wedding Math. 22. garment , wherewith men beeing clothed , may boldly sitte downe at the banquet of their Lorde .

It consisteth 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 worlde , as some suppose , according to the good will 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 , wherein Iustice dwelleth . But touching the manner or order of these thynges , wee ●ught to referre them to Gods wyll and pleasure . He him selfe knoweth best howe he will doo them : and we 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 complet & finished , & the image of god being perfectly restored vnto man , Translation into the kingdome of heauen . he shal at the last be translated into reall possession of the heauenvly kingdom , which he had by faith & hope only in this life , as Christ hath promised , that himself wil giue sentence in this forme : Come ye blessed children of my father , possesse the kingdome prepared for you from the beginning of the worlde . Mortal men therfore shal be remoued , not into any earthly , but into an heauenly Ierusalem , 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 shal be crowned in steed of misery , affliction , & persecution which they suffred for Christes sake in this mortal life : which do so farre excel Rom. 8. those miseries , that there can be no iust comparison betwene them : which the same 2. Tim. 4. 1. Pet. 1. and ▪ 5. Apostle calleth the crown of Iustice : and S. Peter a crowne of glory whiche neuer fadeth away . For first the Saincts shal see god , & shal come to perfection in knowlege : 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 , than to common personally with our Redeemer , & to heare him discoursing heauenly things : where is in deede the best Scholehouse , & notablest Vniuersitie of all sapience & wisdome . We shal haue societie & familiaritie with the Angels , Archangels , & al other heauenly powers : than with the Patriarks , Prophets & Apostles : and with al those that from the beginning of the world , haue bene souldiers vnder the banner of Iesus Christ . For as al damned persons shal be tormented with the diuel & his angels , in that lake that burneth with fire & brimstone : So shall the godly enioy endles felicitie in that most florishing kingdome , with the good & iust angels eternally : wherevnto Perfect ●bedience in men glorified . shal be adioyned a willing 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 cannot 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 excellent , which 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 power there , according to the promise of our fauiour Christ , He that beleeueth in John. 3. me shall haue eternall life .

This their glorification will be more apparant The torments of hell . vnto vs now and , then also , if we on th●ther side consider 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 without 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 , wherwithall 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 greuous , 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 those Sap● . ● . 4 , whom they had in this worlde in derision : nowe on the contrarie parte to rest in peace , and to reigne in all glory , honor , and blessednesse .

There are two questions vsually demaunded ●f the eq●●litie or inequalitie of ●oyes in ●ternall life . touching the state of glorification : first , whether the glory of the Elect be common to all , without any difference of mens accions or vocations in this present life : or whether 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 which two questions , albeit not impartinent to this discourse , I will 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 handled Rog. Allaeus ex Pe. Mart. in 1. Cor. 14. The sicke-mans 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 them therfore I remitte the Reader desirous to knowe further of this matter . I thinke it rather Drigans & the Ch●lias●●s error touching the saluation of all men . expedient to admonish my reader in this part , of the heresie of the Chiliastes , who supposed , that both al men & diuels shuld be saued at the last day . Of the which opinion was 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 extended as ample as the fall of Adam . And albeit some mainteining that proposition to helpe themselues , do affirme that Christes benefit extendeth it selfe to so many in number , in respect that by his meanes al men are partakers of the resurrection : vnto this it may be inferred , that as the resurrection is a benefit to the godly , so is it a punishment to the vngodly . For the resurrection of the wicked is vnto them 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 not It were better for the 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 found some refuge in respect of the resurrection , 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 abundance 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 former The state of man glorified , excelleth the firste state of man after his creation . opinion touching the extending of Christes benefites to the fewer number : 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 shal be 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 man it was changeable , & indured for a short time . And as the heauenly life wyth 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 donation : but bicause the curious sifting of these matters passe the compasse of mans capacitie , and smal is the smacke that we haue of these things , whiles our foules are clogged with earthly vessels : let vs besech Christ to hasten his comming , 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 excellent 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 which apperteine to mans eternall glorification , proceede only of the power & goodnes of god , in exhibiting his sonne to finish this worke . 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 . And Rom. 4. hereof it commeth to passe that our sauiour Christ is often 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 the Joh. 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 wordes 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 . Man brought the maligne image throgh sinne , therfore Christ came in the likenes of man , to reforme vs according to his image .

Now that wee 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 alwayes haue in remembrance , that this life of ours is nothing els but a pilgrimage , through the which wee 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 certenly 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 alwayes in remembrance gods great loue towarde 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 considerations , 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 from 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 , shal be more perfectly absolued in vs . In the whiche Image there shal shine perfect iustice , perfect holynes , perfect libertie , perfect wisdom , 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 sentence Godly 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 sufficiently content 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 : wherof 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 the 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 written 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 we haue runne out our race in this life , & do come vnto the goale or garland of promised felicitie , which is so incomprehensible to all humaine speeche , penne , and cogitation , that the Apostle in the declaration therof , findeth in him selfe some defecte and wante : 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 , whiche God hath prepared for those that loue him .

FINIS .