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is no exchange of mens fouls; in imagine fua, we are created without blemish. Now when Adam was an hundred and thirty yeers old, he begat a childe in his own likenesse, after his image, chap. 5. 3. that was blemished by his finne. Our perfection in the image of God is effe confimiles filio Dei,for we are predeftinate to be made like the image of his Sonne, that he might be the first born of many Brethren, Rom. 8. 29. We are changed into the fame Image from glory to glory, 2 Cor.3.18. Perfect felicity is the Image of God, virtue is the way to this felicity, finne deformeth this Image in us.

Imago Dei na & creata.

Here is Imago & fimilitudo: Similitudo is the genus and compre- similitudo. hends both:fimilitudo is as a union in quality, here it is added as a perfection to the Image: the lineaments hereof by the Fathers are faid to be first, The effence of the foul is in the body, in omni & una- · quaque parte,as God is in the world. Secondly, the foul is immortal: God is fo. Thirdly, there is a triple power of the foul, Underftanding, Memory,and Free-will. Understanding is every where, in Heaven, in Earth,in the deep, on this fide and beyond the Seas;there is an ubiquitie of the foul, as of Gods prefence, every where. Memory, the infiniteneffe thereof is as that of God, who is without limitation; que eft hæc immenfa hominum capacitas? faith a Father; the will and conscience cannot be bound, but it is free to think : fo God what him pleaseth, that can he doe. God, by his power, createth man, and make h a natural World: And Man, likewife, maketh artificialem mundüm, as ships for carriage, temples for fervice; lights and candles as artificial ftarres: creavit etiam homo alteram quafi naturam. There is a primitive Image, which is Imago nata, that is, of Chrift the Sonne of God: Imago autem creata Dei is of man: Chrift is the Image of the invisible God, the first born of every Creature, Coloff. I. 15. Zeleb in the original tongue is nata Imago que eft Chrifti: Tobar, creata Imago que eft Adami. In the Redemption Chrift made himfelf as our Image, Man planted may fall,fo did Adam ; but being replanted by Chrift, he cannot fall: The first man Adam was made a living foul, the last man Adam was made a quickning spirit, 2 Cor. 15.45. ad fimilitudinem noftram; Imago Dei eft omnium hominum, fimilitudo autem eft paucorum: the one is the bare face,the other is the robe royal: the one we have by effence, the other by virtue: the one by nature, the other by grace. We ought to put off the old man with his works,and put on the new man which his renewed in knowledge, after the Image of him that created him, Colleff. 3. 10. and love is the bond of perfe&neffe: fo that knowledge is recommended in the Image, and love in the likeneffe which two are as the Urim and Thummim of the Law: Our foul is as a glaffe to behold his virtues, and humble precepts, Luke 6. 27. In his fimilitude to be as he is, as farre as we may. Hence have we a thankfull remembrance, that he will crown us with glory everlasting, if we finne not against nature, and draw on, inftead of his fimilitude, larvam Demonis, the vifor of the Devil; bat put on the new man, which, after God, is created unto righteousnesse and true holinesse, and give not place unto the Devil, Ephef. 4. 24. We have in us

:

Earth,

4 The end of

to rule other

creatures.

Earth, in regard of the body, and Heaven in regard of the foul in the one is time, in the other eternity. Chrift calleth the Gofpel, The Gospel of every Creature, Mark 16. 15. Ambrofe faith, Pofuit Deus in homine Terram & Cælum, non ut Terra mergat Cælum, fed ut Cælum elevet Terram: totum hoc eft hominx fe aßimulare Deo : Let thy inward thoughts and outward converfation be good and agreeable, for this is the end of all, Fear God and keep his commandements,this is the whole duty of a man, for God will bring every work, with every fecret thing, unto Fudgment, whether it be good or evil, Ecclefiaftes 12. 13.

After God hath crowned man with knowledge and love, in the Mans creation, latter part of this verfe, he giveth him a Scepter, and maketh him Vicegerent over the Sea, the Aire, the Earth; over all the fishes, fowls, beafts, and creeping things therein, bidding him to rule over them: He brought before man the beafts and fowls he had created, to whom Adam gave their names, Gen.2. 19. The Image is of perfection: the Similitude is in wifdome, in knowledge, in the Sonne; in love,in the Holy Ghost, in power, of the Father. Mifcen faith, Fecit Deus hominem nudum, to fhew that he needed the help of other Creatures for cloathing and for meat: Mans foveraingtic is to have at his command, and to ferve him, the whole earth and the furniture thereof. If God bid him to rule over the fowls, fishes,and the beasts, over the better fort, then furely over the worfer: Yea, God hath made the Sunne, the Moon, and Starres,with all the hofte of Heaven, to ferve man, and hath distributed them to all People, Deut. 4.19. He hath given him dominion over the beafts, that is, the priviledge of hunting into what parts he please; and dominion over the Earth, which is the priviledge of Husbandry. Oh let us live after the fimilitude of him whole Image we are, and let us not be like, nay worfe than beafts, pejus eft comparari beftia, quàm nafci beftiam. For man, though he be in honor, be underftandeth not, but is like to beafts that perish, Pfal. 49. 20. We are here to note the obedience of the Creatures while man was obedient: and that the mutinic and difcention between them, and their disobedience to man, did arife by mans rebellion to God his Adams difobe- Maker. When Adam ftood,then the cattel,the fowl,and the beasts dience caused of the field came and did homage unto man, and were content to be

their difobe

dience.

named by him, chap. 2. 20. But after his fall fugiunt & fugant; they fome of them,fle from him,and other fome make him to flie.Now we serve the cattel before they can ferve us. This commeth to paffe by disobedience, by blotting (as much as in us lyeth) the Image of God: Let then our own wickedneffe correct us, and our turnings back reprove us ; for know and behold that it is an evil thing and bitter, that thon haft forfaken the Lord thy God, Fer. 2. 19. It is Gods bounty to be created in the Image of God, according to his likeneffe: Let therefore our care be, that these his great benefits be not bestowed in vain by our own fenfuality, left, by that means, we be caft from his likeneffe; for at the first God created man without corruption, and made bim after the Image of his own likeneffe, wild. 2. 24.

Itaque creavit Deus Hominem ad Imaginem fuam, ad Imaginem, Gen. 1. 27. inquam, Dei creavit eum: Marem & Fœminam creavit

eos.

ODS deliberation was in the former verfe: Here Februar. 6,
he entreth into confultation: in this image his 159o.
perfon is reprefented; this verse is the accom- Three crea-
plishment of the former. Fuit fic was the return vis in this
of the other dayes; but he useth another course
here, the three creauit's, iterated thrice, is a speci-

fying of great joy of God in this his work, it is, faith a Father, triumphus Creatoris. It expreffeth the tender affection and dear love God hath to man in a fpeech of affection Salomon faith, Prov. 31. 2. What, my fonne! and what, the fonne of my womb! and what, ob fonne of my defires! Paul likewife ravished and carried away with this fervent affection,ufeth this treble iteration in the 2 Cor. 12. 2. I knew a man in Christ above fourteen years agoe; whether he were in the body I cannot tell,or out of the body, I cannot tell, I knew such a man, whether in the body or out of the body, I cannot tell, which was taken up into thethird Heaven. Others doe conceive, that God by this treble iteration, blew a trumpet to the Waters, Earth, and Heaven, that is,to all the World, that they should all know that man was their Governor. Thus much for creavis in general, and the treble ite: ration thereof: Now we will confider the efpecials,

Faciamus was a word fufpicious, fo that fome thought God had the help of Angels, but here by creavit the doubt is answered, that is was one by the Deity. Imago noftra,was suspicious, here ad imaginem Dei, ad imaginem fuam taketh away the doubt. Creavit thrice iterated in this chapter, the first is creating effence, the other life, the other understanding. Creavit is here thrice mentioned, for that all these three, effence, life, and understanding are in this one Creature Adam: He hath being, fenfe, and reason, eft autem ratio anima anime & pupilla anima: all which three are expreffed in chap. 2.7. God made man of the dust of the ground, that is his effence, and breathed in bis face the breath of life, and the man was a living soul, there is the perfon of God the Father in the creation: All things were made by the word, and without it was made nothing, Fohn 1. 3. So by this conceit Gods purpose is understood. Here the Fathers in treble iteration finde trinity of Perfon, in creavit unity of Godhead: The Image is for knowledge, the fimilitude for love, and power is given him for cxecution. The minde or heart receiveth, Deut. 6. 6. the will affe&teth, the power or dominion executeth. There is contemplation,affection, and action brought forth by this triplicitie. Now of the confidera. tions apart.

verfe,

Three parts of

This verse hath three parts, the two first concern the foul, the last this verle.

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the body, as is apparent: By the two branches of the foul,is fignified a double care of the foul, and a fingle care of the body. Our foul is cœlum, our body canum, the one heavenly, the other earthly. The opinion of the better fort of Interpreters is, That God useth this often repetition for the better credence, saying, ad imaginem fuam, ad imagine ejus, cujus? refpondet, ad imaginem Dei. Man carrieth the image of God, not of Cafar, not of the World; Date ergo Deo qua funt Dei. The best fort fay it is for the emphasis, for our learning and for our memorie, alledging the 22. of Proverbs 20. Have I not written unto thee three times in councells and knowledge: It is ad perpetuam rei memoriam. Feremy faith thrice, ob Earth, Earth, Earth, in regard of our humiliation. Here Mofes fheweth, that though in regard of our bodies we are Earth, yet in regard of our fouls we are Heavenly. To the peace of God we are called in one body, Colloff 3. 15. Chrift took upon him our vile Image to redeem us. The woman is of the man, the man is by the woman, but all things are of God, 1 Cor.11. 12. By finne we have loft this Image, but fear to finne reneweth this Image, which who hath nor, he is no man. But what is become of Gods likeneffe, the Image is twice mentioned; but fometime the Image is taken for the likeneffe, as in the 3. Fames 9. Men are made after the fimilitude of God. The Fathers take the fimilitude for a perfection, not a generalitie. St. Ambrofe faith, Eft Imago quam habemus,eft fimilitudo quam querimus, The Butter-flie can be glorious,the Ant provident,the Walp can revenge, but to think of God belongeth to man alone, whose Image he is. Bernard faith, Imago quam omnis vivens habet, nullius est momenti, condemnatio eft mundi, & per peccatum fumus deformes ad imaginem pecudum : the beautifying is in the fimilitude. Man is not Imago Dei, fed ad Imaginem Dei. Bafil faith, the image is by nature, the fimilitude by grace, for the fimilitude is the perfection of the image. The image of God is knowledge: The new man is renewed in knowledge, after the image of him that created him, Coloff. 3. 10. In the likeneffe is love, which is the bond of perfectneffe," the 14. verfe of that chapter. This is to be created in the new man, in his likenesse of righteousneffe and holineffe, thefe are the colours of this likeneffe: and the oyle of thefe colours is truth, the which he poureth into us, Luke 10.34. and fo having this fimilitude, man is perfec But the Divel, envying this beauty, gave man a penfill of his own will, and had his colours of malice, vain device, and luft, and thefe drown men in perdition and deftruction, 1 Tim. 6.8. But Mifcen faith, While the Devil poyfoneth mens affections, let not reafon affift Sathan, and his temptations are but bubbles. But if the conscience and judgment of man be corrupted, thence commeth all the tran greffions of Mankinde, then is their agricultura peccati.

Now of the body, Male and Female created be them. The image of Male and Fe God is common to all, the fimilitude to a few, this diverfity of fexes is in regard of the fleth for there is neither Few nor Grecian,neither bond nor free, neither male nor female, but yee are all one in Chrift Fefm, Galath.3.28.Male and female created be them,and called their name adam

1

male.

in the day they were created, chap.5.2. There is in Adam the fimili tude and the fex, he understandeth things fpiritual and things earthly, therefore he hath foul and body: He is as a Theater to behold God, and as a glaffe to view Gods likeneffe: He was created without corruption, Wifd. 2.23. Only this have I found, faith Salomon, that God hath made man righteous, Preach. 7. 29. Man is made ftraight in refpect of his body, wherein is refembled the inward righteoufneffe of his foul, Ne babeamus ergo curvam animam in recto corpore, let us strive to be inwardly as God hath made us outwardly, that is, to have upright thoughts, and a ftraight confcience toward God and toward man. Mans ftudy is not the care to preferve Gods image: So that we carrie about us Gods image to be the condemnation of the World. We should fhew in our body the image of God renewed in us. There be thofe that fay, that God made the upper part of man and the Divel made the lower part; but God made man from the crown of the head to the fole of the foot. Mofes therefore faith, Male and female created he Male and Fethem, both were made the fixth day. The manner of making the Female is the 21. verfe of the next chapter, of the rib of Adam was Eve made; both Male and Female God made, fhewing, in them, his mercy unto thousands. The like did God promising in the feed of Abraham all Nations fhould be bleffed, Pfal. 105. Before in dominentur, they were both foreseen. There is a difference of sex in others, as in Birds and Beafts,but the fame is expreffed only in the principall Creature, Adam was not ex femine mulieris, faith Ambrofe: He created Adam, and out of Adam he took Eve. He created but one: and wherefore one ? because he fought fanctum femen, an holy feed, Malach. 2. 15. He created not Marem & Faminas, nor Mares & Fœminam, but Marem & Fœminam: So this is no refuge for Adultery, but it is the inftitution of the holy eftate of Matrimony: fo that from thence iffueth the holy feed. The Adulterers, like pampered horses, doe neigh after their neighbours wives, Fer. 5. 8. committing abbomination with others wives, forcing their own fifters, and their fathers Daughters, Ezechiel 22. 11. but lawfull marriage begetteth children to God, not to the World. Before God created other his Creatures after their kinde feverally : but here God taketh the Female out of the Male, being both bone of the fame, and flesh of one flesh, that fo love might perfectly be grounded between them; but as the woman is of the man, fo is the man alfo by the woman, 1 Cor. 11. 12. Mulier eft ex viro, vir per mulierem. Man inclosed Woman in the Creation, but woman incloafed man in the Redemption. Jeremy in his 31. chapter 22. faith, The Lord hath created a new thing in the Earth, a Woman shall compasse a Man. Eve came out of Adam, Chrift out of the Virgin Mary, without any knowledge or copulation of the flesh. These are high myfteries, and works wonderfull; The man was not created for the woman but the woman for the mans fake, 1 Cor.

11.9.

ferved the ftatc

Out of this verfe the obfervation of the primitive Church hath Hence is ob been, Firft,in the Image of God is refembled the estate of the Church, Ecclefiafticall, the Ecclefiafticall eftate. In dominentur, let them rule over the Earth, Politicall, and and

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Occonomicall.

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