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Show Lhe firftBooke of the frit part Ciar.2.9.1 Gua.7a:§h2. the fimilitude fedinfubflantia nomen gualitatis declaratinum 3d word declaring Gian lityia the fubjtance. Out ofwhich words,andthat which followeth,it is infer d, that as gatas The wiertae which ts imidan (faith hee) came neerer the fimilitude of God, than me to bethe image of God; butit hathshot his fimilitude, except it beHoly and Aighteous, S. Asgastine alfoagaintt Adimantusthe Manicheeafirmeth, that by finne;the perfection ofthis imageis loft in man; andin his Retra@ations maintaineth the fame opinion, and gure. For Godisa fpirituall{ubfance, inuifible, and moft fimple Godis aint God: Goris Mercifull Godis Chatity irfelfe, and (ina word) Goodnefidit felfesandindne elfefuxiply good. And thus muchit hath pleafed Godhimfelfe to reach vsjand.to:make alfo afirmeth that the Similitude is niore largely taken;than,.the Image, vs.Rnow of himfelfi What then can bethe thadow offucha fubftance,the image offuch But howfoeuerthe Schoolemen andothers diftinguith ; or whatfoeuerthe Fathers 1,CO/.¥ ; 5.49. Tan.3-90 VtSupra. Augwutfapr; : 16 beare the image of the heanenly; and it cannot bee gathered: out'of. the Scriptures, that the words Image and Similitude were vfed but in one fenfe, and in this place the better to expreffe each other: whatfoeuer Lombard hath {aid to the contrary.For God knowes} whatamultitude ofimeanings the wit of man imagineth'to ‘himfelfe in the Scriptures, whichneither a¢ofes, thé Prophets or Apofiles; euet conceiued: Now as St. Paal vfeth the word (Image) for both: fo Stizemes vfetht the word (Similitude) for bothin the words: anaturesor wherein can man befaidtorefemble his vnexcogitable poWeran d perfe@s n¢fle¢ certainelyjnot in Dominion alone: forthe Deuillis faidto be the Prince ofthis £pb.6.127 ro World,andthe Kingdome of Chrift. was not thereof, she ree the trueand perfecti. 1ub.18-364 mageofhis Father'; neither: becaufe man hath an immorta foules andthereintthe fa= culties of Memory, Vaderitanding, and Will, forthe Deuils are alfo immortal] seand participate thofe faculties;being called Damones oe pee of Knowledge ; ANd pis ix cxaah fiibtiliry ; neither becaufe we are reafonable oe y W. ie 1 ws are diftinguithed from beatts : for who haue rebelled again{t oe w a made a of the vile beaftszof a ee ae ull parts ss a as pleafures Therewithblefje wee God enex the Father, ana therewith curfe wee Men, whichere wade after thefimilitude of Ged. Howfocuertherefore S. Angaflinefeemeth,out of a kind ofelegancyin writing, to make fomedifference:as where he writeth, Comfitcmu itt Linemin aternitate, fimilitudivem in moribus inweniris We confelfe that this image ts Sound in eternity , but his fimilitude in manners , that is, in the {pirituall difpofitions and quali- 20 ties ofthe minde ; yet thus hee elfewhere {peaketh plainly : Quai vero pofsit offe image aliqua,in qua fimilitudonon fit: fienim omnino Similts non eit , procul dubionec imagoeft ; Asif (faith hee) shere could bee anyimage, where the fimilitude is not : no, out ofdoubt, where there is no likeneffe, there is ne tmage>, The very words of the Text make this 5° but reafonable men Zyetdoe : ene oe re ae Ambrofe, as tonching dosainionibus that;in . i ee re Mis 0 fk te bryfaflemme and Gforius de Inft; is 2 ai:{Omnc torvat: Lb. tefithe image of Cae ie msee ae mo. : ae ee aa Le 20 with Iuftice and Piety : fot ae ¢ f a3 @ : .o 3 Etchéairey ani ine pes Be the Fithes of the Sea, the Fow a itsoF ou i ACALETENOL oe wane soreatine suireeiale = ei Field; But God gaue = mee ac ee a ae 2 Mee Meo eae, and Tudges,to Mage od Sy Se sie theah Rebate hioh . = S'the ability of Vnderftanding. For .« a ed a ‘a heteadet hove ined chen the image of God,becanfe he yeu i oo pate ;- - 7 - Kee molt manifeft, as, Let vs make man ix our imaze, according to our likeneffe: which is, Let ys makémdn in ourimage,that he may be like vs:and in the hext Verfe following,God himelfe maketh it plaine; forthere he yfeth the word (Image) Onely,as thus « God created the man ia his image,in the image of God created be him. Andto Verfit0. Kemre3 takeaway all difpute Otambiguity, inthe fir Verfeofthefift Chapter, the word (Similitude) iav{ed aeine "ty apd by it felfe, as, /a thedaythat God co created Ap x M;tethe likene(feof God madehe - him, SAnd3® this fimilicude St.Peal Colofithe third,calleth the Image. Par ox (faith hee) the new mar which is renewed in knowledge after theimage ofhim that created him, Andin Syracides it is written, Hee made them according'to his image: if we may beleeue'S. Pae/ before Peter Lombardand other Schoolemen , thenit Now is as manifeft aswords catt makeit,th at the image andfimilitude is but the fame ; for St.Pand vfeth both the words dire@ly in ONelenle. Fer theyturmed theglory ofthe incorruptible God, to thefimsilitude of the image of& corruptible man, ter,svich SYBILLA : Imago _ cf Seas right reafan, A(aid i opaca y cp om y y oeoh= veaiae fee hive wed onfiees Kis Sioa shitaiide faid S Augafi sa ee Creatour, Sethe faine on ue ie 2 ne, , jecabintesth Iiiitiondins yoke ae herein camenccre! the Truth) a ree ie. aS i ig ee becasue gormentes Ged mademan, inrefpeltof the intellect, after bisowne Imsgeand fimilitude sand Rex iS; Home, quod habet menten, oe eRRREYSS 2 at r xi §. 11. Of theintelletuall minde ofman, in which there is much ofthe Image of God: and that this Image ts much deformed by Sinne. eS Vt dens isnottaken here for anima phyfica, according to, riffetle, which is ie S forma, vel natura hominis: The forme or mature of man; but this faculty or gife gS of God, called Mens,istaken for prima vis animi,the principall ftréngth of the minde, or foule, cuins adlus oft perpetua veritatis contemplatio, whofe ad, exercife, or ofe fice, is the perpetwall contemplation of truth; and therefore it winus, intellecus contemplatinus, cr animacontemplativa, or whole man-compounded of bodyand foule. "The body of man (faith hee)# thei+ mage of. the world, and called therefore Mitrocofmus ; but the Zdes and exemplar of the the image of God. Againft which opinionof ie. this learned inan,his own ¢ obiection feemethto me duficient, wherehe alleageth that itmay beefaid, that Mofes {pake by the foure Syaecte doche,as when a maniscalleda mortall man, yet is notthe whole man mortal] but the bodyonely : fo when Godfaid. Let ys make man afterour image,he meant ne very clicnce and' Maiefty of God . is alfo cabled intelledlus di. A dinine understanding » and 42 intellect or mindecontemp fj Pamandey. latiac. Est autem mens noitra aith A . { Cv SAN ; VS) vit compres } 4 J et fj 7 ex omnib hendendi, Gtotum virtuale ‘ De mentee us compr /, ehendendi wirkutious compafitum ; Oar ine Tdiotad. zs ‘minde (faith hee) is 4 power of comprehending , enen the whole, that igin this kinde pemerfall, compoundedof all the powers of comprehenfio z: vnto which Mercarius attribureth fo much (ifhis meaning accom pany his wo rds) that heeefteemeth it to bee the very cflence of God(which was alfo the errour the rwile feparate from God (faith he} than of the Mautchees , and others) and nd o¢ world or] wasfirftin God, fothat man, an, according to his body,muft needes be ,) Carfed she that referreththe Deity of Godto the liseaments of mars body: Dews enimnon eit humaneforme Particeps, neg. corpus kumauum divine (faith Part 0,) Got # not partakerof humane forme, nor humane body of the forme diuine. The Hebremword for image,is Tfelem , which fignifieth a fhadow chowo; Mam paffethaway in(bidow. obfcure refemblance: # lor or vschén -knotwland confider, rnal land infinite, hath \ bodily thape or compofition ; for not ani ture and his Word; an error of the Anthropomorphite : ag if est ad imaginem Dei; Manwas made after Keyndement. eeebay dad faciws emiel < ; : ee lmmage af Gedlyinminde, ox in that he badaminde», Zanchius aboureth to proue , that manw as formed after the image of God Zenchdeop. in body.and minde:\ Wud pars , both in homine GUL BO, ve fucrit butufce Dei,!3-Capt. Partin aman (faith hee) particeps , No which was not participating Gods image:imaginis for Goa faid, Let vs 4° make man according to our owne image. But thefoule aloneis not man, butthe Hypottafis the foule of man,and not the body ofearth and duft: Maledi@ies dui Deitat em 44howsinis lineaments 50 refert {aith S.:Avovsring z = Surely Cicero, who ivas buta Heathen, had yet amore diuine vaderftanding hae thole grotle Hirdtilees x Ad: fioilisudistenn Dei preprits accedchat boriatievirtsgn. f the image andfimilitude doe greatly differ:-9 the finfull foule doth hot therefore leaue coneeitte, fure Lamvthat S.Pax/ maketh the fame fenfe of thvimage which Vidorinu dothofthe fimilitudey whorfaith : As wee hineborne the imaze dof the earthly, 0foall nes ofthe Hiftorie of the World. sd rdet the light, fromthe Sunne : for. thi¢ Mens or an ding } keto be } ze of God in.m un, For ag the Sunneis not'pif. he fame effence ornature with thediuine light,bur.a BOCY. ned, and an illumi Nati t ois tl nderftanding in men,not ofillight the eflence of Godsininit tanding.] culty of ' uc and eternall ; light illighen nd this Mens oshes Call amimams ‘vine. The faule of the faulbor v AL C94" amorcns ' the cie of the ee eee ian 4) LOBEL LADIMAIB AMEE {CGM MT , Vath fo) Owes, sficr |
