euerlasting paynes and tormentes And this doctrine is setled vppon these groundes or places of scripture Of the Gospell of Iustification of the rewardes of newe obedience of the resurrection and of eternall life The glorification of man in the life eternall is Gods accion vvorke wherin hee restoreth vnto all beleeuers after their resurrection his image perfectly that is to saye he will purifie and clense whole man as well in body as in soule from sinne And beautifying him with al integritie wisedome iustice will translate him into his kingdome to be a felowe and companion of the angels and blessed spirites throughout all eternitie For we learne by Gods vvord that when the godly are remoued hence by corporal death they lay aside al their vveights and burdens of sinne which now so greuously preasseth them in this worlde to the ende that man should not be molested therewith after his resurrection For there is not onely a dissolution of the body and soule but the dregges remnants of sinne are also swallowed vp out of our nature In so much that this temporall death is an effectuall remedy against that puysant and mighty enemy which so dayly and violently assaulteth vs in this corruption mortality When our bodies therfore are laid in the graue they reste in sure and certen hope of the glorious resurrectiō neither are they reteyned there to ignomie and shame but that they may rise and spring vp againe with excellent properties and qualities Whereof P. Martyr that excellent light of our tyme hath vvritten largely and learnedly out of whome I vvill borrow so much as seemeth conuenient for this discourse The schoole mē saith he do call those properties conditions or indumentes neither can I mislyke those whiche they number because I see that they drawe them out of the holy scripture Albeit I thinke they haue not collected all neither can any man doe that because vve cannot see or perceiue exactly in this life the heauenly glory of the celestiall company But the first qualitie or indument 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 must put on immortalitie and this corruptible must put on incorruption And for that both rewardes and punishments which shall be geuen according to the proportion of vvorkes are eternall the subiect or nature vvhich shall susteyne the same must needes be also eternall Moreouer seeing Christe hath ouercome sinne and death it must of necessitie folovve that the lyfe of holy menne shall be immortall The Apostle also speaketh after this manner Christ rysing frō the deade dieth not any more neither hath death power ouer him any more And agayne Fleshe and blood shall not possesse the kingdome of God Whiche vvordes are not to be misconstrued of the very nature and substance of fleshe and blood For those that shall rise to glorie shall be clothed vvith them But the Apostle meaneth of corruption vvherevnto flesh and blood are subiect in this lyfe And therefore it folovveth there And this corruption shall put on incorruption c. Of this qualitie aryseth another vvhiche is that the glorified menne shall not neede meate drinke or anye other corporall sustentation in the lyfe to comme Christe hymselfe hathe taughte vs that they shal be lyke angels For whereas mention is often tymes made in the scripture of eating and drinking in heauen as I will 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 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 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 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 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 vvith this agility vvhiche he lent also for a tyme to Peter to do the same The force or efficacy of this agility as I sayde before is that the soule shall haue absolute dominion ouer the body in so much that the weight and burden of the flesh shall not in any wise hinder or lette the operation thereof And also for that this qualitie apperteyneth to locall motion it maketh 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 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 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 which rather helpe and perfect nature then hurt the same Such are the notices of the senses The eye is not hurt with beholding of fayre colours nor the eare with sweete harmony and musike Nor yet is smelling hurt with good odours These and suche like good passions shall not be wanting to our bodyes glorified vvhē vve shal rest in our desired coūtrey They adde also subtilty to glorified bodyes vvhiche is not so to be taken as though these bodies shoulde be turned into spirites become ayery much like the winde
pleasure vvas to be read and knowen in the consideration and contemplation of man vvhom he made of suche excellencie that he vvas capable of his Image that in his soule and body and in all his interior and exterior povvers and accions he might shevve foorth some likenesse of God but fynyte and suche as vvas conuenient for a creature This Image of God in man gratuite or create had before his fall many excellent qualities First in respect of the Minde Will and Harte vvherein vvas a maruellous diuine Harmonie and consente Sainct Augustine vvente about too shevve the difference of the three persons in Trinitie by the consideration of this Image of god in man Jn manne sayth he there bee three principall thinges The Minde begetting or breeding the Cogitation And the cogitation vvhich is the Jmage of the thing cogitated And the Will vvherein there is both ioy and loue These three things he applieth after this maner The eternall Father signifieth the Minde begetting in Cogitation the eternall word the second person in Trinitie The Jmage formed in cogitation signifieth the sonne of God And the Will shadoweth the holye Ghoste This collation muste needes bee pleasaunt to humble Mindes For therein vvee see that man is appoynted to bee a testimonie of God namely that hee is an Essence intelligible and mouing him selfe And although sainct Augustine doo vnderstande the image of God in manne of the substaunce of the Soule Minde and Will yet all the learned menne almoste doo comprehende the gyftes together vvith the substaunce or as they vsually speake the vertues of perfect Nature in eche parte of the Soule agreeing vvith the diuine Mynde For so sainct Paule in the vvorde Image vnderstoode not onely mans substaunce but the gyftes or povvers vvherein suche vertues doo shine as are consonante vvith the minde diuine whiche giftes were distinct and separable from the substaunce it selfe as it is manyfest by mans fall vvherein these excellent proprieties vvere loste the substaunce of the Minde Wyll and Harte vnto thys day abyding and remayning But to returne to these excellent properties of the soule before mans fall There shyned a cleare light in mannes Minde to vvitte a perfecte knovvledge of God and a communication of his diuine wisdome whereby he knewe both Gods substance and will And also that man was to this ende created that not only this knowlege might shine in him but also that he shoulde with a grateful willing mind shew obedieÌ„ce to his creator Besides this knowledge of all diuine things which were nedeful to man in the seruice of God and toward the attaynement of eternal life the Lorde endewed him with a right excellent knowlege of matters Morall and Natural that he was able to conceiue the qualities and inclinations of all liuing thinges So that as soone as he sawe Eua he sayd by and by This is bone of my bone and flesh of my flesh and she shall be called Virago because she was taken of the Man. He vvas profoundly seene in Philosophie as it appeareth by the Historie of Creation vvherein we reade hovve he gaue names to euery liuing creature according to their natures and qualities In mans will there was a conuersion to god that is to say an vniuersal obedieÌ„ce to his lavve hauing an ardent loue of God and all vertues flagrante bent and directe to that ende that the firste example might be knovven and honoured therwith was annexed a libertie in all accions that he might both shewe vnto god willing obedience and also auoyde all thinges vvith iudgement that were displeasant to his Creator In the hart all affections and appetitions did obey his minde will neither was there dissétion in any thing So that there vvas a Diuine harmonie of the minde will and harte For as the minde did rightly knovve god and his wyll so the hart the wil did thinke one thing he loued god earnestly neither was there any thing in mans nature which was not pure holy sincere And euery orgaine parte and instrument of mans substance had facultie and readinesse infused into them by god that they vvere both vvilling and hable to doo the thinges required by god at their hands which god according to the law of obedience had imprinted and as it were stamped in Reasonable natures There was also in this image of god in man a preheminencie superioritie aboue all other inferior creatures whom he excelled many wayes both in reason and quicknes of senses aswell in forme and stature of body vpright looking towarde heauen as also in agilitie and mobilitie of accions and especially in that soueraigne power and dominion which he had ouer all inferior creatures as it were an Emperour ouer his subiects For as God is the vniuersall Lorde king and gouernour ouerall creatures euen so it pleased him to collate vnto man a certayn dominion particular limited vnto whom they would haue yeelded obedience gladly haue reputed him for gods Lieuetenant if he had reteined the image of god in him sincere and vncorrupted which dominion albeit by our ruine it be exceedingly impaired in maÌ„kind yet it is somwhat restored by faith Thou shalt treade vpon the Adder and Cocatrice Daniell was cast to the Lions The Lord prayeth with the wild beastes in the wildernes Paule was not hurt of the Viper SaÌ„son Dauid ouercame lions and we may daily see litle childreÌ„ with a sticke to rule huge mighty bodied beastes through the maiesty of gods image whiche yet after a sort shineth in man and is very fearfull and terrible vnto them Herevnto vve may adde mans authoritie preheminence in consideration of his beginning coueniencie and ende For as god is the beginning of all things in creation so is Adam the beginning of all men by generation And as god hath a conueniency with all thinges and all thinges ought to looke vpon God So is man microcosmos that is to say a little vvorld and a lord in respecte of inferior creatures that they all should reuerence and honor him And as God is the ende of all thinges So is man the ende of all inferior creatures they beeing made for mans sake that he might be a ruler ouer theÌ„ And according to the wise maÌ„s saying moderate gouerne the round worlde in equity iustice Finally this image had an assured hope of immortality that his life shoulde be blessed eternall not subiect to death For the diuinity it self is immortal after the which as the scripture saith man was created If therfore maÌ„ had not fallen into sin this nature blessed estate in creation had indured for euer it should neuer haue ben weâ—ke or old it shuld not haue ben coÌ„sumed with heauines or diseases But yet liuing in Paradise shoulde haue ben theÌ„ce translated into the celestial spirituall life And vnto this image God added ouer besides the blessings afore mencioned a certen especiall
the hart or of any other member of man if they bee good affections they are certayne remnauntes of Gods image Man hath also almost lost that notable wisdome and absolute authoritie of rule and dominion ouer liuing creatures For albeit there remayneth in him vnto this day some povver ouer them yet the same is ioyned vvith greate perill and greefe not vvanting tyrannie and crueltie For the horse vvyll not obey man vvithoute bytte and brydle neyther vvyll the Oxe dravve the Plough vvithout he bee yoked The sheepe will not yeelde wooll and milke vnlesse she be bounde Byrdes are taken vvith pollicie and cunning And fishes vvith the hooke net other instrumentes As for Tygres Lyons Beares Woolfes Panthers and suche like they are not onely not obedient but extreme aduersaries to mankinde Nowe if any man aske vvhye God made vvilde beastes so disobedient and hurtful to man It is to be answered that this is commen to passe That disobedient children might be corrected For man vvell deserued suche a scourge after his transgression And therefore by meanes of sinne our seruants are armed against vs wild beasts suffred to tormēt afflict vs for so the scripture saith I wil sende amongst you famine and wilde beastes When man was in the state of innocency they were all tame and obedient vnto him And novve thoughe they rebell yet by Gods mercy fewe doe perishe by them And if anye miscarie there ariseth therof a double commodity First an example of gods seueritie as in the Samaritanes who were killed of Lyons In the children that for scorning at Elizeus were destroyed of Beares and in the disobedient prophet who perished with the Lyon. Secondly gods maiesty herein shevveth it selfe mightely in that he is able to cause the wilde and cruell beastes to reuenge his cause against disobedient persons And finally herein we may also consider gods great goodnesse tovvarde vs in secluding shutting them vp out of mennes societie into desertes wildernesses appoynting them the night to walke in and to seeke their pray whiles morning when man goeth about his busines they all auoyd his sight presence and lie hid in their dennes with trembling and feare Man hath also lost eternall felicitie and blessednesse and hath onely lefte vnto him in steede thereof this worldly and earthly lyfe which is short miserable painefull and is subiect to daungerous death euery moment For cruell death seasoneth vppon all men that are borne of corrupt parents assone as they are fashioned in their mothers wombe because they are infected with sinne And therfore all the dayes of their lyfe death is as it were mans hangman and tormētor First the imbecillity of mans substance and strength is the bitte of Satan Then the shortnes of mans lyfe the perils dangers in the same the cruell diseases the vntimely soden vnnatural deathes the resolution of our bodies into dust ashes do euidently expresse his force and malice against mankinde Whiche thinges I willingly note to admonishe men deepely to consider their miserable and wretched estate For man is not only a bubble of water during but a short time sodenly vanishing away but he is a thing much more miserable wherby it is most apparant that man is not now any longer the excellent image of God but the bondslaue of the diuell then the whiche there can bee nothing more lamentable or miserable But the vse of that which we haue vttered alreadie touching the remnantes of Gods image in man is to put vs in remembrance of those great things which we haue lost by sinne and those remnants are much like the rubble of a faire and beautifull citie destroyed And such as they be they ought not to be cōtemned beeing as it were notes remembraunces that god will in eternall life renew restore his image to man according to his holy worde Prouided always that by meanes of this doctrine no power at all be ascribed to man in spirituall matters before regeneration and not ouer much neither in carnall and earthly things For both these excesses are culpable Let vs therefore bewayle this great losse of ours and agayne let vs not forget to geue thanks that it hath pleased him to leaue in vs some print of his image and cheefly let vs reioyce that by Christe wee are regenerate and reconciled to God in this life and that his Image shall be perfectly restored vnto vs in the life to come And before I conclude this parte I thinke it not amisse to admonishe my Reader of certayne detestable and grosse Errors quite contrarie to this doctrine First certayne Athistes and Epicures hold that there is nothing corrupt in man after his first creation and condition vvhich opynion the Manichees doo also mayntayne And this Error seemeth too springe of meere Ignoraunce of mannes creation and fall The Pelagians and certayne Scholemen dreamed mannes nature to bee syncere and vncorrupte after hys Natiuitie euen as Adam vvas before his fall But that furor is directly agaynst the vvorde of God Beholde I am conceyued in iniquitie And agayne The sence of the fleshe is Enimitie agaynste the spirite And some also nowe a dayes vvrite that there is some povver in man before regeneration euen in spirituall thinges and that man is a cooperator or worker vvith God and that it is in mans power to take to folow to assent albeit faintly with God in spirituall thinges which is meere cōtrary to the holy scripture for the Apostle saith The naturall man perceiueth not thinges whiche be of Gods spirite for they are folishnesse vnto him speaking of man not regenerate Finally this extremitie is to be reprehended that there is no porcion at all of gods image left in man And that there is left vnto man no knovvledge of God at al that he hath no principles of arts or accions but that hee is muche like a cleane sheete of paper ot table into the vvhiche vvith education and study hee maye write thinges But saint Paule saith That the worke of the lawe is written in the Gentiles hartes And euen by the law of nature those that be not yet regenerate haue some knovvledge albeit obscure that there is a God and that he is a iuste god Albeit they vnderstande nothing of his essence and of his perfect wil conteyned in the lavve and gospell The fourth part of the Anatomie of the renouation or regeneration of the olde Man. OVT OF WHAT EXCELlent dignitie and honor man vvas deposed and caste by meanes of his transgression and vtterly drovvned in a deepe sea of all euill it hath bene already briefely and plainely declared It now remayneth that vve haue some due consideration of Gods greate mercy povver and goodnesse in the renouation and regeneration of the olde manne For after the fall of Adam God could not doe any thing eyther more mightely or mercifully then to sende
of god perfectly restored by Christ in glorification shal much excel the first donatioÌ„ but bicause the curious sifting of these matters passe the coÌ„passe of mans capacitie and smal is the smacke that we haue of these things vvhiles our foules are clogged with earthly vessels let vs besech Christ to hasten his coÌ„ming 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 excelleÌ„t restitution of the faythful may not be ascribed to their owne works albeit god in his mercy promiseth to reward crown the same but onely to the mercy of God in his sonne Christ For as the resurrection from the dead is neither the work of man nor of angels but of god alone euen so al those things vvhich apperteine to mans eternall glorification proceede only of the power goodnes of god in exhibiting his sonne to finish this vvorke As the Apostle sayth We are reconciled 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 hereof it coÌ„meth to passe that our sauiour Christ is ofteÌ„ times in the scripture called our life I am the way the truth and the life 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 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 The vvordes of Athanasius are worthy the obseruation in this matter It 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 MaÌ„ brought the maligne image throgh sinne therfore Christ came in the likenes of maÌ„ to reforme vs according to his image Novv that vvee all may be partakers of this glorification it behoueth vs to begin new obedience in this life which is acceptable to god through Christ and as the Apostle doth exhort vs Let vs put on the new man which after God is formed in righteousnesse and holynes of truth Let vs alvvayes haue in remeÌ„brance that this life of ours is nothing els but a pilgrimage through the vvhich vvee must trauell into eternall life Let vs forget those things that are behinde our backes and desire those things that are before our faces Let vs ame to the marke euen to the garland of eternal life through Iesus Christ Let vs be certeÌ„ly perswaded as the truth is in dede that there can be no greater plague then to be separate from God by sinne in place of eternal ioy to abide eternal misery for swete life to receiue bitter death Let the consideration of Gods image imparted vnto mankinde moue vs to haue alvvayes in remeÌ„brance gods great loue tovvarde vs our dutie to him againe Wherof S. 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 dignitiâ— he adâ—aunced thee vnto that thou should so much the more loue him as he hath prefâ—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 consideratioÌ„s 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 So shal we dye blessedly and rest froÌ„ all labors 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 vvisdom perfect clearnes glory wherof the Prophet speaketh saying I shal be satisfied when I shall awake according to thy similitude Whervnto Salomon also alludeth saying The eye is not satisfied with seeing neither is the eare filled with hearing In whiche sentence 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 sufficieÌ„tly coÌ„tent him but that which is the chiefest which when he obteineth then he resteth in the same as in the cheefe felicitie And therfore his perfit estate must nedes be in eternal blessednes which we begin here in this life absolue perfectly in the life to come vvherof Prosper speaketh The life to come is beleeued to be blessed sempiternally sempiternally blessed where there is perfect loue no feare The state of this blessednes was offred to S. Iohn in a vision He sawe the 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 were of precious stone And the citie was pure golde like vnto cleare glasse and the foundations of the wall of the citie were garnished with all maner of precious stones The twelue gates were twelue pearles euery gate was of one pearle and the streete of the citie was pure gold as it were shining glasse And I sawe no temple therein for the Lord god almightie the Lambe are the temple of it And the Citie had no neede of the sunne neither of the moone to lighten it for the glory of God the lambe is the light of it And the nacions of them which are saued shal walke in the light of it and the kings of the earth do bring their glorie and honor vnto it And the gates of it shal not be shut at all by day for there shall be no night And they shall bring the glory and honor of the gentiles vnto it And there shall in no wise enter into it any vncleane thing neither what soeuer worketh abhomination or maketh lyes but they onely which are vvritten in the lambes booke of life The image of true felicitie which we couet desire is after a sort represented vnto vs in this descâ—iption which albeit it doth not nor can not liuely perfectly expresse the same yet it is proposed both to stirre vs vp to an earnest desire thereof and to kindle in vs an ardent
loue of pietie and all other heauenly vertues vntill vve haue runne out our race in this life do come vnto the goale or garland of promised felicitie vvhich is so incomprehensible to all humaine speeche penne and cogitation that the Apostle in the declaration therof findeth in him selfe some defecte and vvante and therefore repeteth oute of the Prophet The eye hath not seene the eare hath not heard neither hath the hart of man conceyued those Ioyes vvhiche God hath prepared for those that loue him FINIS The knowledge of Anatomy profitable for mans lyfe The knowledge of anatomy doe induce vs to thinke y there is a god Galen vsu part alijs locis Iob. 10. 37 38. 39. Psa 19. 33 133. Wysd 7. The consideration of the spirituall anatomy and y fruite thereof The knowledge of the se thinges commeth out of gods word Man partly the fayrest partly y foulest of visible creatures The Ethniks know the disease of our nature but they know not y cause Aug. contra Iulia. lib. 4. ca. 14. Hom. in aliqu scrip tos locos Cicero his sentence of mans soule De finibuâ— liber 1. Tus quest li. 1. 3. 5. Nature yel deth to corrupt affections Mans nature before his fall Cic. tus 1. 4. Cicero hys speeche consonant to y scripture Cicero lib. de legibus Mans soule in the state of innocency a good captayne or guide to liue well Rom. 2. Man in the state of innocency a sufficieÌ„tscholemaster to him selfe A plaine explication of the premisses by a coÌ„paâ—â—son of the nature of brute â—eastes Cic. tus 5. Nature the common parent of all thing Nature hath giuen to dyuers beastes dyuers inclinations A speciall disposition of some particuler liuing creatures Man instructed by a consideration of the nature of brute beastes Jere. 1. The excellencie of mans nature Melan. de anima in locis com Mans power before his fall Tert. contra Marcionem Luthe in Genesim The necessity of this doctrine Col. 1. 2. Co. 4. Heb. 1. Of y word Image or â—imilitude Gene. 1. Calu. Inst lib. 1. Gene. 1. Gene. 5. A differeÌ„ce betweene image similitude Ex Augu. de quantitâ—te animâ— Pet. Mar. in cap. 1. Gene. Luth. super 5. Ge. Two significations of y image of God. Colo. 1. 2. Co. 4. Ioh. 14. Now christ is y image of God how â—â— is the image of God. Gene. 1. Colos 3. 1. Cor. 11. Theodret quest 20. in Gene. what this Image of God in man is Aug. li. 14 detrinitate ca. 8. Pet. Mar. in 1. cap. gen et in locis com lo. xij fol. 101. Cal. lib. 1. inst Luth. in gen ca. 1. whether man is the image of God in respect of his soule or bodye or of both Arabian heresie Anthropomorphites Ioh. 4. Doubtes answered resolued touching this matter The duetie of man in y consideratioÌ„ of these things Augu. lib. 14. de Tr. cap. 8. The excellent qualities of man before hys fall The excellencie of mans mind Mans wil. 〈◊〉 hart and affections Man had a lordship ouer al wiling creatures Psal. 91. Great beastes ruled by little children Mans beginning ende Sap. 2. Mans immortality Gen. 3. 5. If mâ—â— had not sinned he shouâ—de haue bâ—ne translated â—ute et Paradise into heauen Immortality annexed to y outward Sacrament How man loste Gods Image The deadly wounds which man receiued by transgression Bonauentura woundes in mannes mind woundes in mannes will. Gen. 6. woundes in his whole nature Adam felte y greuous sores and smartes of these wouÌ„des Howe AdaÌ„ in these miseries was comforted Adan sawe some effects of hys sinne in his children Cayne God himselfe lamenteth mans fall Gene. â— The second death came not by and by after mans fall Man lefte as a pylgrime or exiled man vpon the earth All the children of Adam subiect to death A doâ—eful lamentable 〈◊〉 of mans 〈◊〉 by certayne auncient fathers Aug. coÌ„tra IulianuÌ„ li. 4. cap. 14. repetit ex lib. 3. Cic. de repub De Ciuita â—â— dei lib â–ª 22. ca. 22 Ludouicus Viues in 22 August â–ª de Ciui ca. 22 Barnar in sermone 1. paruorum sermonuÌ„ what is reteyned in mans nature of gods image The Gentiles Ethnicks are ignorant of the fall of man. what know ledge remaineth in man touching y first table what knowledge he hath lefte vnto him in the second table â— differeÌ„ce betweene maÌ„ brute beastes Psal. 49. August de peccat ori contrâ— Pelagiaâ—â—â— Rom. 1. 2. Mannes knowledge in the properties of things altogether lost Adam before his fall an excellent Philosopher Man hath loste all holines of body soule Iob. 14. Reg. 3. What instice y Ethnicks haue Mans power and faculty in spiritual thinges lost 1. Cor. â— Medaea Man hath yet left som vnderstanding in worldly things All mans vnderstanding in worldly things is a portion of gods image yet remayuing Mans power dominia oncr liuing creatures much impayred Eze. 5. A duble coÌ„modity 2. Reg. 17. 1. Reg. 13. 2. Reg. 2. Man hath lost eternall felicitie â–ª and blessednesse Death the possessor of all men and the cause therof The stingâ— of death The vse of this doctrine Errors cotrary to this doctrine Psal. 51. Rom. 8. Synergistae 1. Cor. 2. Rom. 2. Gods mighty mercy Ethnickes 〈◊〉 at 〈◊〉 〈◊〉 of regeneration The signification of the worde regeneration Ioh. 1. 3 Tit. 3. 1. Pet. 1. 2. The definition of regeneration Math. 28. â—ar 16. Iohn 3. Tit. 3. The work of regeneration appointed froÌ„ the beginning â—eparatioÌ„ of man by Iesus Christ Exhortations to repentaunce what kinde of iustice â—s restored in regeneration Phil. 2. Of y minde renewed Ephe. 4. Colos 3. 2. Cor. 3. Muche ignorance and blindnesse yet remayning in maÌ„s minde 1. Cor. 13. Gal. 5. why excellent lightes of Christes Church â—o eâ—â—â—â—â—all Of the will renued after regeneration Phil. 2. Rom. 7. The weaknes of the godly in the houre of death and the cause thereof Rom. 7. The principal cause of the patience and streÌ„gth of martyrs â—n their â—assions 1. Cor. 10. The power of will regenerate in temporal thinges What men not regenerat cheefly respect in their accions Ioseph his accions and the ground thereof A greatâ— diuersity of mans wyll both in those that be regenerate and not regenerate The spots in the godly Loth. Dauid Hely The thornes of thys world Of the hart of man regenerate Perfect nature onely perfectly fulfilleth y lawe Greate infirmityes remayne in mans hart after regeneration The effects of raging affections The harte is muche lyke a troubled sea of raging affections Of the good accions work of men regenerate The good workes of man regenerate are vn perfect in this lyfe The comfort of men regenerate Of the dominion of man regenerate ouer other liuing creatures Of the frut fulnes of y earth Psal. 3. 4. The mariage of men regenerate Ephe. 2. Ioseph Daâ—ell Plato Of the tyranny of y Deuil Autitheses or certen differences betweene man regenerate and not regenerate Why the vertues noble actes of the Gentiles are esteemed The coÌ„moditie of this doctrine Errors coÌ„trarie to this true doctrine The Papistes Saduces Libertines Gala. 5. Gnosticks Anabap. c. Th ende of all thinges is at hande Of the qualities properties or glorified bodies Ex Pet. Mart. in 2. Re. 4. The firste conditioÌ„ of glorified bodies is unmortality 1. Cor. 15. Rom. 6. 1. Cor. 15. Glorified bodies need no sustentation of corporal food Luk. 22. Glorified bodies indued with shining brightnes Phi. 3. Dan. 12. wise 3. 4. 5. Glorified bodies indued with agility wised 4. Vbiquistae Glorified bodyes impassible 1. Cor 15. Passions of two sorâ—â—s What kind of passions y glorified bodies shal haue Glorified bodies thin and subtill A naturall body and a spirituall body 1. Cor. 15. Esa. 6. 4. 1. Cor. â— Agaynst vbiquitie Of what age boâ—ies shal be in the resurrection Ephe. 4. The qualities of wicked mens bodies in the resurrection Iustice impâ—tatiue Math. 22. 2. Pet. â— Esai 65. Translation into the kingdome of heauen Luke 23. Rom. 8. 2. Tim. 4. 1. Pet. 1. and â–ª 5. 1. Cor. 13. Perfect â—bedience in men glorified John. 3. The torments of hell The payne of losse Payne of sence Sapâ— â— 4 â—f y eqâ—â—litie or inequalitie of â—oyes in â—ternall life Rog. Allaeus ex Pe. Mart. in 1. Cor. 14. The sicke-mans salue Drigans the Châ—liasâ—â—s error touching y saluation of all men It were better for y wicked neuer to rise a gayne Pe. Mar. in 1. Cor. 15. Rom. 5. The state of man glorified excelleth y firste state of man after his creatioÌ„ Glorification is properly the worke and gift of Christ Rom. 5. Rom. 4. Joh. 14. 10 â—heworke of redempâ—ion is only Christes Joh. 14. Jo. 16. 7â— Athanasius Origines Ephe. 4. August libe de sâ—lut doc cap. 3. The effect and fruite which shoulde spring by the consideration of these thingâ—â— Phi. 1. Râ—u 14. Phi. 3. Ecclsi 1. Godly men are satisfied onely in the fruition of heauenly thinges Reu. 21. A certen description of the ioyes of heauen out of the holy scripture Esa. 64. 1. Cor. 2.
¶ 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 â–¿ 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 vvorshipfull William Moune Esquire Iohn Woolton wysheth prosperous successe in all vvorldly 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 vvhat properties and powers they haue vvhat things are healthfull or hurtfull vnto the same haue alwayes purchased great prayse coÌ„mendation amoÌ„gst 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 ende and vse of the same is both necessarie and profitable in all the course and trade of mans life The cause vvhy 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 vvhat 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 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 vvorkes vvhen they come to the vewe and consideration of mans body they so speake therof in vvay of admiration and vvondring that vve may vvell 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 that in a generall Anatomie of vvhole 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 vvherby the Christian liueth euâ— by death his body shall rise agayne and bee coupled vvith the soule and so at the last bee glorified eternally in the heauenly kingdome But vve can haue no helpe in the doctrine of these high mysteries neither of Hypocrates Galene nor any other bodily Phisition for they conteyne them selues vvithin 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 vvitte learning and iudgement among the Heathen vewing the conposition of man vvere euen amased in considering principally two things First that amongst all corporall and visible creatures in this vvorlde there vvas none so fayre and beautifull in witte accions and stature of body Secondly that amongst all the sayde creatures there vvas 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 destructioÌ„ on thother side these wise worldlings 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 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 â–ª 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 â—ectioÌ„ I haue selected your worship to be a PatroÌ„ 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 commeÌ„dations 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 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 vvorldly vvorship 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 and excellently vvritten by Cicero not onely the best Orator but the best Philosopher amoÌ„gst the Latin vvriters If vve vvere borne brought foorth into this vvorlde suche persons that vve could vewe Nature vve should neede neither learning nor instructions because nature her selfe should abundantly suffice vs. But nowe there are lefte vnto vs certayne sedes or sparkes of vertue
money vve saye this is the image of the king or queene But that image hathe not the similitude neither doth it shew the liniaments and proportions In that Moses sayth therfore that man was made after Gods similitude he shevveth that man doth not onely represent god in that he hath reason and vnderstanding but also that he hath suche intelligence and vvill vvhereby he both perfectly knevv god and also had a will to execute gods commaundement Other some there be that saye that gods image resteth in mans substance and the similitude in the accidentes Let euery mā enioy his ovvne cogitations I am of this opiniō that bicause Moses describing this notable vvorke of god somtime vsed one vvord sometime another that both these wordes are vsed for better declaration playnely to expresse one thing This one thing I thinke more conuenient to be considered in the entry of this matter that the image of god in the holy scripture is attributed both to the onely begotten sonne of god Iesus Christ and to godly men his sonnes by adoption But in diuerse consideratiōs It is vvritten of the onely begotten son of god Who is the image of the inuisible god the first begotten before all creatures And in another place Christ is the image of God. In these places Christ is called the image of God in respect of his heauenly father And therfore he sayth Philip he that hath seene me hath seene the father shevving that his father is knovven in and onelye through him Our sauiour Iesus Christ then is the totall and coessentiall image of God his father of lyke maiestie and glory For so he pronounceth of hym selfe saying I and the father am one the Apostle who is the brightnesse of his glory and the image of hys substaunce bearing all thinges vvith the vvorde of his power But vvhen man is named the Image of God it is not ment that he is all one vvith the sonne of God but that he is his Image create Gratuite by grace or adoption muche inferior to the naturall image Iesus Christe And yet it is not to be accōpted any smal prerogatiue that man and Angels seuerally aboue all other creatures haue this title and dignitie giuen vnto them that they haue and beare the similitude and image of the liuing God of the which seconde Image I vvill only write at this present What this Image of God is in man there are diuers opinions amongest the auncient vvriters Theodoretus citeth sundry of them in his questions vppon Genesis First some sayd that the Image of God is that vvhich is inuisible in the soule Secondly some sayd that mannes body is that Image whiche opinion he ascribeth to one Milito Thirdly some sayde that whole man vvas the Image of God because he is placed as it were in the middle betvveene all creatures compact of body and soule Fourthly some affirmed the image of God in man to be nothing els but that power authoritie which he hath ouer al worldly creatures And finally he cōcludeth that this image of god is in the reasonable soule 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 the minde or will. But all the interior and exterior senses were pure and cleane For the vnderstanding was most pure memorie prompt and ready the will sincere resting in a diuine securitie without pensiue thought or dreadfull feare of death Herevnto was annexed a notable beauty and comelinesse of all the externall members of the body wherein man passed and surmounted all other inferior Creatures And albeit hee vvryteth that the Image of God is in the vvhole manne both in bodye and soule yet he vvas farre asvvell from the Arabyan heresie vvhich vvas Anno Dom. 230. as from the Anthropomorphites and other Monkes of Aegypt who affyrmed this image to be onely in the body because the scripture oftentimes maketh mention of the face eyes eares nose handes and feete of god Whiche phrases the Scripture vndoubtedly vseth onely for our capacitie and better vnderstanding for touching Goddes substance our Sauiour Chryste playnely affyrmeth him to bee a spirite And I knovve that some verye 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 yea detest this positiō of Luthers that the image of God in man consisteth both in the body soule is this God is not any corporall substance therfore no part of his image cā be in any corporall substance But we must consider that whole man cōsisting of body soule was fashioned after the Image likenes of god Moreouer the perfection of mans corporal substance the proportion or apt cōueniency therof with the soule which was appoynted to expresse his powers to the organical or external instruments of the body and Immortalitie vvhiche vvas also giuen to this corporal matter did clerly expres represēt some portion of gods image Albeit therfore it can not be denied but that the cheefe principall degrees of this diuine Image is in mans soule as in the most noble and excellent part yet the body so diuinely vnited vnto the soule and indued with such notable ornamentes is not to be defrauded of that which of right ought to be yeelded vnto it So that as those doo offende in excesse that ascribe this image of God to mans body onely so doo they also erre in defect that place it only in the mind For that the holy scripture eftsones repeteth that God made not onely mannes Soule but whole man after his owne similitude and likenes It vvas the vvil and pleasure of almightie God that through this his Image tranfused into man he might both represent and expresse his maker and be obedient vnto him appoynting man as I sayde before to be as a glasse wherin he woulde shine and be seene and as a booke vvherein vvith his ovvne finger he would vvrite his vvisdome Teaching vs in this image vvhat God is to vvitte an eternall and euerlasting minde and what maner of God he is namely vvise and true louing chastistie and iustice of a free povver embracing men vvith a fatherly affection he beeing the creator and they his creatures requiring of vs that our minde and vvill should accorde vvith his vvill and commaundement And this is that vvonderfull vvisdome iustice goodnes and povver of his which his
kinde of worshipping of god exacting an obedience vnto the same in proposing vnto him that law of the tree of knowledge of good euill In the which he gaue vnto man formed after his image as it were a remeÌ„brance that he should be both obedient thaÌ„kfull vnto him for his blessings and that he would afterward translate him vnto the place of endlesse ioy felicity where he might coÌ„tinually beholde the very essentiall image of God most brightly shining in his son our sauiour Iesus Christe So that immortality being annexed in the tre of life did both admonish maÌ„ inhabiting this elimentall regioÌ„ and being endued vvith profouÌ„de knovvledge of things diuine humaine that he should vse that tree as a remedy against sicknes diseases mortality it self and thervvithal that he should have a manifest assuraÌ„ce of a better life Into the vvhich godly men shoulde be remoued out of and aboue all elimentall regions vvherin he might behold god face to face inioying infinite blessednesse where Gods maiestie shal be all in all to his glory and our endlesse comfort And these be the proprieties of the image of God imprinted and ingraffed in mans substaunce at suche time as he breathed into him the beames of hys lighte Whereof it is requisite that our mindes should be well informed and instructed when we ponder and examine vvith our selues what manner of image that vvas which Adam had howe it was spoyled defaced in mans fall after what manner it is repaired in vs by the holy ghost and of the glorious perfection thereof in the world to come ¶ The second part of the Anatomy shewing the ruine and de struction of Gods image in Man. SECONDARELY LET vs consider howe this image of God was destroyed in maÌ„s fall In so muche that there scarce remaine any remnants of that notable monunent and building of mans best estate For when man who was left in the hands of his owne counsaile in the liberty of his will did eat of the fruit which was forbidden him and shaking off all feare of God vnto whom all creatures owe obedience did transgresse his iust and good lawe And being seduced with the Dragons voyce turned him selfe ftom God casting away all pietie reuerence and feare whiche was due to the eternall maiestie He then lost the image of god and death seazed vppon man according to the commination of god before vttered became the image of the diuell and so losing the holy ghoste hee fell into the horrible wrath of god and euen then tasted certen beginnings of the same he sawe the miseries of minde will and harte and death euerlasting threatned in the lavv For being infected with the poyson of sinne he coulde not reteyne any longer the image of iustice wisedome and lyfe which was stamped in him But whole man vvas miserably deformed corrupted and lost all his ornamentes and qualities in so much that he who was before in his vvhole substance qualities powers a bright glasse of iustice and holines became the maske and dounghill of the filthy dragon of hell and the childe of vvrath and euerlasting death And to deale somewhat in perticularities the good thinges and ornamentes vvhich our firste parentes and all their progeny loste in this heauy fall and lamentable shipwracke vvere partly naturall partly gratuite and as Bonauenture saith Man was vtterly spoyled of his gratuit gyftes and wounded in thâ—naturals For in his minde he loste the perfit knovvledge of his God So that alvvayes after it was full of darkenes ignorance folishnesse and rebellion againste God And in externall and corporall thinges also that light is exceeding shadovved and obscured For who is novve able to discerne and vevve the nature of lyuing creatures but halfe so well as vvas out father Adam before his fall The vvill of man also quite turned avvay from God loste all good inclination habilitie to obey him so that we feele our selues a very conspiracy open rebellion against his maiesty as S. Paule dolefully deploreth saying I feele in my members another law fighting against the lawe of God O miserable man that I am who shall deliuer me from the death of this body c. In mans hart the loue of god is vtterly extinct and flames of raging affections doe burne vvhereof almighty god complaineth in this vvise The lumpe or masse of mans harte is euill from his mothers wombe This destruction of Gods image in mans nature and the putting on of the filthie forme of Satan is plainely set foorth in the accions of Adam streight after his fall as vvell in him selfe as in all his posteritie When as he beeing pricked vvith the sting of a guilty coÌ„science did both runne avvay from God and savve his miserable nakednesse whereof he vvas ashamed For the very nakednesse vvhiche man did see in him selfe most euidently doth not onely signifie the outwarde but also the inwarde deformitie both of body and soule By meanes therefore of Adams fall the image of God vvas destroyed in mans nature all his povvers and faculties were either depraued or vtterly loste He vvas spoyled of all his gyftes in minde will hart And the vvhole masse or lumpe of man was with gods vvrath with the tyranny of the diuell vvith all sicknesse sorowes of body mind corrupt wher by we to our great grief feele the burtheÌ„ of sinne the biting and gnawing of a wounded conscience pityfull passions of the soule and finally in this vvorlde the destruction and dissolution of oure bodies into dust of the earth These euils and greuous woundes Adam savve and felte after he had entred into league and society vvith the diuell And therwithall tasted of gods horrible vvrath the pauors and torments of eternall death and the strength of the lavve vvhereof the Apostle speaketh By the law commeth knowledge of sinne and the law worketh wrath Through the bitternesse and vveight of these greate dolors and torments he must needes haue presently perished and incurred eternall damnation if the mercifull Lorde had not taken pitty on the miserie of man by the supplicatioÌ„ of his sonne Christ in respect of whom he vttered the promise of the gospel made ioyful mentioÌ„ of the blessed seede of the woman and turning away his angry countenance loked vpon man with the eyes of his mercy Besides al these things Adam sawe the fruite of his fal and the detestablenes of his offence not without great sorow and heauines of hart For his first begotten sonne Cayne that Parriside bathing his haÌ„ds in his brothers blood did abuÌ„daÌ„tly declare the calamitie of nature corrupted the crueltie of sinne blindnes bred naturally in his brest the prauitie of his vvill and wickednes of his hart Almightie god him selfe lameÌ„teth this soule fall of man in Paradise appointeth condigne punishmeÌ„ts for the same and therwithall protesteth that himselfe was not the author of this corruption
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 It irketh me that euer I made man. Agayne He that committeth sinne is of the Diuell For the diuell sinned from the beginning And also By one man sinne entered into the worlde and through sinne death Now albeit man receyued so greeuous a wound in his body and minde vvherevvith not onely the image of god in him vvas defiled and destroyed but also his povvers and ornamentes euerye vvaye vvere maruelously decayed besides the remouing of immortalitie whereof by worde sacrament god assured him before his transgression and in place therof a subiection to sicknesses death it selfe Yet the secoÌ„d death did not out of hand 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 running his race prefixed here in this vvorld should in his body whiche vvas made so subiect and seruile vnto sinne be resolued into dust and earth but in soule he appoynted him to be immortal because the same was breathed into him by god whiche he also ordeyned to be a daily testimonie remeÌ„brance vnto maÌ„ aswel of his estate before his fall as of his glorification after the day of iudgement Which bodily death al the children of Adam are subiect vnto by meanes of sinne abounding yea and raigning in them beeing nothing but dust poysoned which must returne into dust after which the second death to wit eternall condemnation both of body and soule followeth and is assuredly to be looked for of all those that doo contemne the sonne of God mans mediator and aduocate and doo not seeke to bee deliuered from Gods wrath and indignation by the effusion of hys moste precious blood vvhiche onely is able to purifie and vvashe men cleane from all their sinnes And to th ende that this great ruine and decay of man after hys fall maye bee more euidently perceyued I vvyll put dovvne the lamentable complayntes of diuers Writers concerning this matter vvhereby at the firste vevve the matter will moste playnely appeare and shewe it selfe And first that is a notable memorable saying of Cicero repeted by S. Augu. touching the corruption of mans nature Man is brought foorth and as it vvere expelled into this world by nature beeing rather his stepdame then a louing mother In body naked frayle and infyrme and in minde carefull in sorowes abashed in feare vveake in labors prone to pleasure hauing in him notwithstanding certayne sparkes and seedes of a diuine nature Wherin as sainct Augustine sayth he rightly deplored and bevvayled our miserable and pitifull case and savve the horrible euent Yet vvas he ignoraunt of the cause neither dyd he perceyue that a heauy yoke vvas layde vpon all the children of Adam from the time of their byrth vntill their death by meanes of originall sinne wherwith they are infected and corrupted Sainct Augustine him selfe writeth after this manner I doo omitte howe God created Man righte But touching our discente from our firste Parentes that wee are thereby a generation forlorne and caste awaye this very life of ours if it be to be called a life vvhich is so full of deadly miseries doth moste playneâ—y declare For what other thing can vve gather of that horrible and depe ignoraunce vvhereof all Error proceedeth vvhich possesseth and deteyneth the children of Adam in profounde darknes so violently that a man can not ridde him selfe thereof vvithout great labar sorrowe and feare What other thing doth that loue of vayne and deceitfull things import and therwithall such consuming cares perturbations sorrowes feares disceitfull ioyes discordes adulteries fornications incests rapes and vncleane commixtions agaynst nature vvhich may not bee vvell named and therewithall heresies blasphemies periuries oppressions of Innocentes slaunders false witnesses vniust iudgements and other suche like mischeefes vvhich we see incident to mans nature And to conclude as Viues writing in the same place sayth There vvoulde be founde no beast more sauage and vnbrideled then man if he vvere not chastised and amended vvith discipline and good education for if he might runne his owne race he would conuert all his force and power to satisfie his filthy lustes and appetites neither vvere it possible to finde any brute beastes more fierce and vvylde then manne And sainct Barnarde writeth very pleasantly of this matter in this sorte That blessed and eternall Trinitie the Father the Sonne and the holy Ghost one God of cheefe power wisedome and goodnes did create another trinitie after his image and similitude vvhiche had certayne resemblaâ—nces of that eternall Trinitie I meane the reasonable Soule vvhiche consisteth of Reason memorie vvill And he created the same in such sort that by participation of him he might be blesssed and beeing aâ—erted from him shoulde be most miserable And this created Trinitie did rather bende it selfe to followe the motion of his owne vvill then to stande in that libertie vvhiche vvas giuen vnto it And therfore it sell through suggestion delectation and consent froÌ„ that fayre beautifull trinitie that is to say â–ª froÌ„ power wisdome puritie into a contrarie and filthy trinitie verily into infirmitie bundnesse and vnclennesse For Memorie is become impotent and infirme Reason improuident and darke and the vvill impure Moreâ—â—er Memorie falling as it were vpon harde Rockes was broken and rent into three partes namely into affectionate heauie and idle cogitations I call those affections vvherewithall man is encombred about cares of things necessarie as in eating drinking and suche like And those are to be accompted heauy vvhich we spende about the exercise of externall and harde busines And those are vayne and feeble vvherewith mans minde is neyther affected nor greatly molested and yet notwithstanding is drawen from the contemplation of heauenly thinges as to spende his time in beholding how byrdes doo flye or dogges doo runne The light of Reason also hath three manner of vvayes fallen into ruine For vvhereas it vvas his propertie to discerne betweene good and euill truth and falshood profite disprofite It is nowe couered with such darknes that it is caried most coÌ„monly into a peruers iudgement receyuing euill for good falshood for truth incoÌ„moditie 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 instrumeÌ„t to vnderstand wisdome that is to say Ethicke Logike Phisike which we may otherwise call the science Morall Contemplatiue and Naturall For by