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Show The firft Booke of the first part Cuar.t.§u15 Cuar.2,§.1. nel} xarid fo midnyyertuous,and weare out their liues in pooreand déiecedeftates: in.a'word,thereisno otherinfetior, or apparant caufe, befide the partiality ofmans affection, but the fafhioning and notfafhioning of our felues Gecording tothenatuse ofthe time-wherin weliue : for whofoeueris moftable, and beft fufficient ofthe Eiiftory ofthe World. Cuap., II. Ofmans eftate in bisfirft Creation, and of Godsref, todiféerne,andhath withall an honeft and open heart and lowing truth 3if Princes, or thofe that gouerne,endure no other difcourfe than their owneflatteries, then T fay fuch §. I. Ofthe Image ofGod, according to which man wesfirftcreated. an one,whofe vertueand courage forbiddeth him to be bafe & a diffembler, fhall enermore hang vnderthe wheele ; which kinde of deferuing well and receiuing ill, wealwayes falfly charge Fortune withall, For whofocuerfhall tell any great Man or Magi- g He creation ofall other creatures being finifhed,the heauens adorned, e and the earth replenifhed,Gon faid,Let us make man in our own Image, Gen.t.28, ftrate, that heis not iuft ; the Generall ofan Army,that he isnotvaliant, and great La- 39 according to our likene/fe. dies that they are notfaire ; fhall neuer bé made a Counfeller,a Captaine,ora Courtier. Neitheris it fufficient to be wife with a wife Prince,valiant with a valiant,and iuft with ~» LG RIVS:) Nature ardentifsime artificium,The artificial work of the mioff ap=Platlegsar, dent orfire-like mature(as faith Zoroafferthough the fame be meant,not ter formeandcondition, as the Eftate or the Eftates Mafter changeth : Otherwife how for any excellency externall,butin refpedt ofhis internalform,bothin th e nature,qua~ wercit poffible, that the moft bafe men, and feparate from all imitable qualities,could fo often attaineto honourandriches, but by fuch an obferuantflauith courfe * Thefe men hauing nothing elfeto value themfelues by, but a counterfeit kinde of wondring at other men, and by making them beleeue thatall their vices are vertues, and all their dufty actionscryftalline, haue yetin all ages profpered equally with the moft vertuous, 39 lities,& other attributes therof:in nature,becaufe it hath an effence,immortall,and fjpiri- tuall;in qualities,becaufethe fame was by Godcreated holy & righteousin truth ;inotherattributes,becaufe Man was made Lord ofthe world,and ofthe creatures therein, Santtius his animalmenti[G, capacius alta Deerat adhuc: G quod dominari in cetera poffet, if notexceededthem. Foraccordingto MENANDER, Omnis infipiens arrogantia @ planfibus capitur, Enery foole is wonne with his ownepride, and others flattering applaufer: fo as whofoeuetwill liue altogether outof himfelfe, and ftudy other mens humours Natus homocf. prizeth truth and vertue (except the feafon wherein he liueth beofall thefe, and ofall forts ofgoodneffe fruitfull) fhall neuer profperby the poffeffion or profeffion thereof. It isalfoa token ofa worldly wifeman, nottowarre or contend in vaine againft the A liuing creature wants,to rule all made before: So man began to be. nature of times whereinhee liueth : for fuch a one is often the author ofhis owne mifery ; but beft it wereto follow the aduice, which the Pope gauethe Bishops of that out ofOwid, while the Arian Herefie raged : oe See Dum furor in cur{i eft, currenti cede furori. Ouid-rem-am. Whilefury wenaes on the way, Let no manfuries gallop ftay. 4b... Andif Cicero (chan whom that world begat not aman of morer, ted ind t had followed the counfell ofhis brotherQvin rvs, Potuijfet(sith cag e in leclulo [uo mori, potuiffet inteyre cadanere fepeliri; Hee might then bane dyed the death of nature, and been with an untorne and undiffeuered body buried . for as Petrarch in the fame place noteth: Quid fultius quam defperantem (prafertio de effe2u) litibus perpebuss implicari ; What more foolifh than for him that ae(paires (efpecially of the cffect) to be in- 49 tangled with endle/ fecontentions? Whofoeuer therefore will fetbefore him Mac H1- ¢s,and Glory, muft fet on and take off 2 sthat it may fit both the ftr h :for as he that firft deuifed to adde fayles to rowing vellels, did aleeeea as being faftened aloft, and towards the head ofhis Matt, hee might abide all windes and ftormes, orelfe hefometime or other perith ed byhis owne inuention ; fo that man which prizethvertuefor it felfe, and 1,Cr.c.80.6, cannot endure to hoife and ftrike his Giles as the diuers natures of calmes and ftormes re uire,m utt cut his failes and his cloth f ane length and breadth, andcontent himfe lfe with a flow and fure nauigation (to wit) a meaneand free eftate. But ofthis difput e of Fortune, and the reft of? hatfoeuer 0 Lords or Gods, imaginary powers, or caufes , the wit (or rather foolithn fe f man hath foundout: let vs refolue with S, Paul, who hath taught ys, thatth ne os sail Goaake Father , of ae are allthings, anda we in him 54nd one Lord Tefué . ot ef Chri,? by whons . e < eatanesver ._ " ~ 5 there are diuerfities of~ Operations , but God is che fame a Sanctum,quia pars potior ittte mortalis,anin mal, quia in mortali. Moreholy than the reft,and vnderftanding more, and obferue them,fhall neuer bee vnfortunate ; and on the contray , that man which cap.ta.verf.6 Manis the laft & moft admirable ofGods works to vs known POEMS TifAle) 2. b miraculuns howe,Man és theyreateft wonder (faith Pt aro out ofMerc V- de volunt.Dei. him that is iuft, for fucha one hath no eftate in his profperity ; but he muft alfo change with the fucceffor,ifhe be ofcontrary qualities ; faile with the tyde ofthetime,andal- In lecum Onid, Metd.1.7& Of this Image and Similitude of God, there is much difpute amongthe Fathers, Schoole-men, and late Writers : Some ofthe Fathers conceiue,that man was madeafter the Image of God,in tefpead chiefly ofEmpire and-Dominion, as St. Chryfoftome, o "mbrofe,and fome others : which St. Ambrofe denieth to the womanin thefe words, Vtficut Deus vnus, abeofieret homovuaus,@ guomodo ex.Deovne omnia, ita ex uno homiweomunegenus effet fuper faciems totins terre :Vnusigitar,onum fecit , gni unitatis cius han beret imaginem That as God is one,one man might bee madeby him, and that ix what man= nerall things are of one God, likewi/e of ome man the whole kinde foonld bee upon the face of the whole earth: Therefore hee being one, made one, that foould bane the Image of bis unity. But whereasitis gathered outofthe following words'ofthe fame Verfe, that man was after the Image of God in re{pect afruleand power, itis written Domivamini in theplurall number, amd let them rule ouer thefifbin the Sea, cc.and therefore cannotthe wo- man be excluded. Others conceiue,that manis faid to be after the Image ofGodinr eo {pec ofhis immortall foule onely, becaufeas Godis inuifible,fo the foule ofman is inuifible ; as God is immortal] and incorporall,fo isthe foule of man immortall & incorporall ; andas there is but one God which gouerneth the world;fo but one foule which gouerneth the body ofman; and as Godis wholly in euery part of the world, fo isthe foule ofman wholly in euery part of the body : Aims eff tota in toto, ch tetain quali bet partes The foule is wholly in the whole body, and wholly in euerypart thereof, according to Ariftotle;though Chalcidius,and otherlearned men deny that doétrine ; whichthatit is otherwife thanpotentially true, all the Ariftorelians in the worldfhall neuer prouc. Thefeandthe like arguments do the Jewes make(faith To/ftatws) and thefe refemblances, se betweene the infinite God,and the finite Man. _ The Schoole-men refemble the Minde or Soule ofMan to God, inthis refpect efpe- cially ; becaufethatas in the Minde there are three diftin& powers, or faculties (to wit) Memory, Vnderftanding, and Will , and yetall thefe, being ofreall differences; axe but one minde : fo in God there are three diftin@ perfons, the Father, Sonne, and ho- ly Ghoft,and yet but one God. They alfo make the Image and *Similitude diuers ; and #aine, they diftinguifh betweene Imaginem Dei, andad [maginem Det,and {pinne into mall threds, with fubtile diftinctions, many times the plaineneffe andfincerity of the CHAP. Scriptures : their wits being like that {trong water, that eateth thorow and diffolueth the pureft gold. Vidlorinus alfo maketh the Image of God to bee fubftantiall,, but ie tne |