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PREACHED
BEFORE KING
it 5
*
111 Upon the xxvi verfe of
the fir ft Chapter of
GENESIS
cBy
D DONNE
DEAN OF
<P sAVLS.
Printed by the Printers to the
ZJniverfitie of Cambridge,
MDCXXX111L
'gna: _- ■ .■/ ,•■ 1 - i —
&
U 1
i.%6.
And God faid, Let us
make man in our
image, after our like-
Ever fuch a frame fo foon
fet up,as this in this chapter:
For, for the thing it felf,
there is no other thing to
compare it with$for it is all5
it is the whole world. And
, _ _ _ for the time, there was no
other time to compare it with ; for this was
the beginning of tim tjnthe beginning Godcrea-
ted heaven and earth. That earth, which irifome
thoufands of yeares men could not look over,
nor difcern what form it had (for neither La-
Bantius , almoft three hundred yeares after
Chrift;nor S. Auguftine}more then a hundred
yeares
^ yearcs after him, would beleeve th*. earth
be round)That earth,which no man in ""a is per-
ion is ever faid to have compafled till oui age;
That^arth,which is too much for man yet (for
as yet a very great part of the earth is un-
peopled ) That earth, which, if we will caft
it all butintoa Map,cofts many moneths labour
to grave it; nay, if we will but caft a piece of an
acre of it into a garden, cofts many yeares la-
bour to falhion and furnilh rtjall that earrh: And
then that heaven,which fpreads fo farre,as that
fubtill men have , with fome appearance of
probabilitie, imagined, that in that heaven, in
thofe manifold Spheres of the Planets and the
Starres, there are many earths, many worlds, as
big as this which we inhabit: That earth and
that heaven, which fpent God himfelf, Al-
mightie God , fix dayes in finilhing, Mofes
fets up in a few fyllables, in one line, In princi-
pio , In the beginning Ged created heaven and
earth. If a Livie or a Guicciardine, or fuch ex-
tenfive and voluminous authours had had this
ftory in hand, God muft have made another
world, to have made them a library to hold
their books, of the making of this world. Into
what wire would they have drawn out this
earth! Into what leaf-gold would they have
beat out thefe heavens! It may aflift our conje-
dure herein,to cofider,thatamongft thofe men,
who proceed with a fober modeftie and limi-
tation in their writing,& make a confciencenot
: - to
3
ko clog the world with unneceifary books; yet
the volumes which are written by them, upon
the beginning of Genefis,are fcarce leffe then in-
finite. God did no more but fay,Let this & this
bedone^and Mofes doth no more but fay, that
upon Gods faying it was done. God required
not Nature to help him to do it;Mofes required
not Reafon to help him to beleeve: The holy
Ghoft hovered upon the waters, and fo God
wrought; The holy Ghoft hovered upon Mo-
fcs tooyarh* fo he wrote: And we beleeve thefe
things to be fo5 by the fame Spirit inthe mouth
of Mofes,by which they were made fo in Gods
hand: Onely (Beloved) remember,that a frame
may be thrown down in much lefie time then it
1 was fet up. A childe,an ape can give fire toacan-
non^and a vapour can fhake the earth: and when
Chrift faid, 7hrew down this Temple, and in three
dayes I will raife it, they never ftood upon the
confideration of throwing it down; they knew
that mightbe foondone: but they wondered at
thefpeedy raifing of it. Now, if all this earth
were made in that minute, may not all come to
the generall dilfolution in this minute? Or may
not thy acres, thy miles, thy (hires fhrink into
feet, and fo few feet, asihall butmakeupthy
! grave? when he who was a great lord rnuft be but
a cottager,& not fo wel;for a cottager muft have
' fo many acres to his cottageibut in this cafe,a lit-
I tie piece of an acre ,five foot,is become the houfe;
; itfelf, the houfe and the land; the grave is all:
I B lower
7)lvifto.
Zz ch.6.n,
lower then that, the grave is the land, and the
tenement,& the tenant too. He that lies in it,be-
comes the fame earth that he lies injthey all make
but one earth,and but a little of it. But then raife
thy felfto a higher hope again: God hath made
better land,the land of promife; a ftronger citie, |
the new Jerufalem; & inhabitants for that ever-!
lafting citie,us, whom he made, not by faying.
Let there be me^but by confutation, by deli-
beration^ God [aid, Let us make man, &c.
We fhall purfue our great examplcs^God in
doing, Mofes in faying, and fo make hafte in
applying the parts. But firft receive them: and
fince we have the whole world in contempla-
tion, confidcr in thefe words, thefourequar-
tersof the world, by application, by fair and
juft accommodations of the words. Firft,in
the firft word that God fpeaks hert^Fac'iamus^
Let Vs^ in the plurall, (a denotation of divers
perfonsinthe Godhead) we confidcr our Eaft,
where we muft begin, at the knowledge and
confeffion of the Trinity : for though in the
way to heaven we have travelled beyond the
Gentiles, when we come to confefle but one
God (the Gentiles could not do that) vet we
arc ftill among the Jews, if we think that one
God tobebutoneperfon. Chriftsnameis Ort-
ens^he Eaft-, if we will be named by him, (caL
led Chriftians) we muft look to this Eaft, the
confeffion of the Trinitie: there is then our
Eaft in the Faciamus} Let Vs,Vs make man: And
then
V-
5_
then our Weft is in the next word, FacUmus
bominem: Though we be thus made; made by
the councell, made by the concurrence, made
by the hand of the whole Trinity; yet weare
made but men} and man but in the appellation
in this Text; and man there is but Adam} and
^ Adam is but earth, but red earth, died red in
bloud, in bloud, in foul, the bloud of our own I
fouls. To that Weft we muft all come, to the
earth; The funne knoxveth his going down: even
thefunne, for all his glory and height, hatha
going down, and he knows it. The higheftcan-
not dcveft mortality, nor the difcomfort of
mortality. When you fee a cloud rife out of the
weft, ftratghtway you fay, 7 here cometh aftorm,
fayes Chrift: When out of the region of your
Weft, (that is, your latter dayes) there comes
a cloud, a ficknefle} you feel a ftorm: even the
beft morall conftancie is fhaken. But this cloud,
and this ftorm, and this Weft there muft be}
and that is our fecond confideration. But then
the next word defignes a North, a ftrong
and powerfull North, to fcatter and diffipate j
thefe clouds: Ad imaginem & ftmilitudinemy
that we are made according to a pattern, to an
image, to a likenefte, which God propofed to
himfelf for the making of man. This confide-
ration,that God did not reft in that preexiftent
matter, out of which he made all other crca-
tures, and produced their forms out of their
matter , for the making of man; but took a
B 2 / form,
Pfal. 104.
l9-
Luc. 12.54.
v:
Cant.4.i6.
Job.37.ii. ✓
Amos 8.9.
form, a pattern, a modell for that work: This
is the North-winde that is called upon to car-
rie out the perfumes of the garden, to fpread
the goodneife of God abroad: this is that which
is intended in Job; Fair weather cometh out of the
q^orth. Our Weft, our declination is in this,
that we are but earth; our North, our diflipa-
tionofthat darknelfeisin this, that we are not
all earth : though we be of that matter , we
have on another form, another image, another
likeneflfe. And then whofe image and likeneffe
it is, is our Meridionall height, our Noon, our
South-point, our higheft elevation; In imagine
noftra, Let us make man in our image, Though
| our funne fet at noon , as the prophet Amos
: fpeaks; though we die in our youth, or fall in
our height; yet even in that funne-fet we fhall
have a noon: for this image of God Hull never
depart from our foul, no not when that foul
j departs from our bodie: And that is our South,
1 our Meridionall height and glory. And when ,
| we have thus feen this Eaft, in the Fact arms';
that I am the workmanlhip and care of the
whole Trinitic; and this Wetfin the Hominem-y
\ that for all this, my matter, my fubftance is
but earth; But then a North, a power of over-
coming that law and miferable fta
(that though in my matter the earth, I muft die;
yet in my form,in that image which I am made
by,I cannot die: And after all, a South, a know-
\ledge that this image is not the image of angels
. them-
themfelves, to.whom we lhall be like; but it is
by the fame life by which thofe angels them-
(elves were made, the image of God himfelf:
when I have gone over this Eaft, and Weft, and
N orth, & South here in this world, I Ihould be
forie, as ^Alexander was,if there were no more
worlds. But there is another world, which
thefeconfiderations will difcover and leade us
to, in which our joy and our glorie (hall be to
fee that God elfentially, and face to face, after
whole image and likenelfewe were made be-
fore. But as that Pilot, which hath harboured
his (hip fo farre within land, as that he muft
have change of windes, in all the points of the
compalfe, to bring her out, cannot hope to
bring her out in one day: fo being to tranfport
you by occalion of thefe words, from this
world to the next, and in this world, through
all the compalfe, all the foure quarters thereof*
I cannot hope to make all this voyage today.
To day we lhall amlider our longitude, our
Eaft and Weft; and our North and South at an-
other tide and another gale.
Firft then we look towards our Eaft, the foun- i. P<*rt.
tain of light and life; Thei"e this world begam,
The creation was in the Eaft, and there our
next world began too: there the gates of
heaven opened to us, and opened to us in the
gates of death: for our heaven is the death of
our Saviour, and there he lived, and died there,
and there he looked into our Weft, from the
B 3 Eaft,
Orient.
K
Eaft, from his terraffe, from his pinacle, from
his exaltation (as himfelf callsit) the CrofTe.
The light which arifes to us in this Eaft, the
knowledge which we receive in this firft word
of our text, Faciamus, Let us ( where God,
fpeaking of himfelf, fpeaks in the pluralf) is
the manifeftation of the Trinities The Trinitie,
which is the firft letter in his Alphabet, that
ever thinks toreade his name in the Book of
life 5 the firft note in his Gammut, that ever
thinks to fing his part in the Triumphant
Church. Let him have done as much as all
the worthies, and fuffer as much as all natures
martyrs, the penurious Philofophers $ Jet him
have known as much as they pretend to know,
~ Omne fcibile, all that can be known5 nay, and In-
intelligibilu , In-irivefligabilia ( as Tzrtullian
fpeaks ) un-underftandable things , unrevea-
led decrees of God: let him have writ as much
as rtflotle writ, or as is written upon Arijlotle
( which is multiplication enough ) yet he hath
not learned tofpell,that hath not learned the
Trinitie: he hath not learned to pronounce the
firft word, that cannot bring three perfonsinto
one God. The iubjedt of naturall Philofo-
' phers, are the foure elements, which God
made: the fub>e<S of fupernaturall Philofophie,
Divinitie, are the three elements which God
is 5 and (if we may fo fpeak ) which make
God, that is, conftitute God, notifie God to
us, Father, Sonne, and holy Ghoft. The na-
■ . turall
y \
"V
turall man, that hearkens to his own hearT
and the law written there, may produce adi-
ons that arc good^good in the nature5and mat-
tcr5 and fubftance of the work: he may relieve
the poore, he may defend the opprefled • but
yet he is but as an open field: and though he
be not abfolutely barren, he bears butgrafle.
The godly man, he that hath taken in the
knowledge of a great and powerfull God, and
inelofed and hedged in himfelf with the fear of
God, may produce adiions better then the
meer nature of man , becaufe he rcferres his
actions to the glorie of an imagined God: I
but yet this man , though he be more fruitful!
then the former, more then a graifie field, is
but a ploughed field, and bears but corn, and
corn (God knows ) choked with weeds. But
the man that hath taken hold of God,by thofe
handles, by which God hath delivered and
manifefted himfelf, in the notions of Father,
Sonne, and holy Ghoft; he is no field, but a
garden, a garden of Gods planting, paradife,
in which grow all things good to eat,and good
to fee (fpirituall refe&ion, and fpirituall re-
creation too) and all things good to cure: he
hath his being, and his diet, and his phyfick
there, in the knowledge of the Trinitie: his be-
ing, inthemercie of the Father; his phyfick,
in the merits of his Sonne- his diet, his daily
bread, in the daily vifitarions of the holy
Ghoft. God is not pleafed, not fatisfied with
1 ' our
\y-
lo
our bare knowledge that there is a God; for,
I it rs impofsihte to pieafe God without faith: and
there is no fuch exereife of faith in the know- j
ledge of a God, but that reafon and nature
will bring a man to it. When we profeffe
God in the Creed, by way of belief, Credo in
Deum> I beleeveinGod^m the fame article we
profeffe him to be a Father too , I beleeve in
| God the Father Almightie: and that notion, the
! Father, neceflarily implies a fecond perfon, a
Sonne. And then we profeffe him to be maker
of heaven and earth: and in the creation the ho-
ly Ghoft, the Spirit of God,is expreifely na-
» med: fo that we do but exercife reafon and
| nature in directing our felves upon God: we
exercife not Faith ( and without faith it is im-
pofsiblc to pieafe God) till we come to that which
is'above nature, till we apprehend a Trinitie:
we know God, we beleeve in the Trinide.
The Gentiles multiplied gods5 there were al-
moft as many gods as men that beleeved in
them -y and I am got out of that throng , and
out of that noife, when I am come into the
knowledge of one God : but I am got above
flairs, got into the bed-chamber, when I am
come to fee the Trinitie, and to apprehend not
onely, that I am in the care of a great & power-
full God, but that there is a Father that made
me, a Sonne that redeemed me, a holy Ghoft'
that applies this good purpoie of the Father
and Sonne upon me, to me. The root of all is
God.
•v/.
God. But it is not the way to receive fruits,
to dig to the root, but to reach to the boughs.
I reach for my creation, to the Father; for my
redemption^ the Sonne;for my fandtification,
to the holy Ghoft.-andfo I make the knowledge
of God a tree of life unto me, and not other-
wife. Truely it is a fad contemplation to fee
Chriftians fcratch, and wound, and teare one
another with the ignominious invediives and
uncharitable names of Heretick and Schifma-
tick, about ceremoniall and problematicall,
and indeed but criticallverball controverfies;
and in the mean time, the foundation of all,the
Trinitie,undermined by thofe numerous,thofe
multitudinous ant-hills of Socinians, that o-
verflow fome parts of the Chriftian world,
and multiply every where. And therefore the
adverfaries of the Reformation were wife in
their generation, when,to fupplant the credit
of both thofe great afliftants of the Reforma-
tion, Luther &c Calvin^ they impute to Calvin
fundamentall errour in the divinltie of the fe-
cond perfon of the Trinitie, the Sonne; And
they impute to Luther a deteftation of the
word Trinitie, and an expundiion thereof, in all
places of the Liturgie, where the Church had
received that word : They knew well, if that
(lander could prevail againft thofe perfons,
nothing that they could fay, could prevail
upon any good Chriftians. But though in our
Doctrine we keep up the Trinitie aright; yet
C God
v-
11
God knows, in our Praffife we do not: I hope
it cannot be faid of any of us, that he beleeves
not the Trinitie .-but who amongft us thinks of
the Trinitie, confiders of the Trinities Father
and Sonne do naturally imply and induce one
another,& therefore they fall oftener into our
confederation; but for the holy Ghoft, who
feels him , when he feels him / who takes
knowledge of his working, when he works?
Indeed our Fathers provided not well enough
for the worfhipof the'whole Trinitie, nor of
the holy Ghoft in particular, in the endow-
ments of the Church,and confecrations of the
Churches, and pofleflions in their names: what
a fpirituall dominion in the Prayers & worfhip
i of the people, what a temporall dominion in
the pofleflions of the world, had the Virgin
Marie, Queen of heaven, and Queen of earth
too ! She was made joynt-purchafer of the
Church with the Sonne,and had afmuch of the
worlhip thereof as he, though lhe paid her
Fine in milk, and he in bloud: And, till a new
! fed: came in her Sonnes name, and in his name,
! the name of Jefus,took the Regencie fo farre
| out of that Queen-mothers handstand fued out
her fonnes liverie fo farre,as that, though her
namebeufed,the Virgin Marie is but a Feofee
in truft for them $ all was hers, And if God op-
pofe not thefe new ufurpers of the world, po-
fteritiewill foon fee S. worth all the
Trinitie in pofleflions and endowments; and
rhat
-
*3
that fumptuous and fplendid foundation of his
firft Temple at Rome, may well create a con-
jetfure and fufpicion. Travell no fartherj Sur-
vey but this Citie,and,of their not one hun-
dred Churches,the Virgin Marie hath a dozen:
TheTrinitie hath but one$Chrift hath but one^
the holy Ghoft hath none. But not to go into
theCitie, nor out of our felves, which of us
doth truely & considerately afcribe the com-
forts that he receives in dangers or in diftrefles,
to that God of all comfort, the Comforter,
the holy Ghoft? We know who procured us
our prefentation, and our difpenfation : you
know who procured you your offices, and
your honours: Shall I ever forget who gave
me my comfort in ficknefle? who gave me my
comfort in the troubles, and perplexities, and
diffidencies of my confcience ? The holy
Ghoft, the holy Ghoft brought you hithers
The holy Ghoft opens your eares and your
hearts here. Till in all your diftreftes you fay.
Vent Creator Spiritus, Come hoiy Ghojl^nd that
you feel a comfort in his coming : you can
never fay, Vem Dcmine Jefu, Come Lord Jefus,
come to judgement. Never toconfider the day
of judgement, is a fearfull thingjbut to confi-
der the day of judgement without the holy
Ghoft, is a thoufand times more fearfull.
This feal then, this impreflion, this notion
of the Trinitie, being fet upon us in this firft
plurall word of our Text, Faciamns} Let us (for
C 2 Father,
»
K
___ 14 ;
Father, Sonne, and holy Ghoft made man) and
this feal being reimprinted upon us in our fe-
cond Creation, or Regeneration, in Baptifme,
(man is baptized in the name of the Father,
and of the Sonne,and of the holy Ghoft) this
notion of the Trinitie , being our diftin&ive
chara&er from Jew and Gentile; this being our
fpecificall form • why doth not this our form,
this foul of our Religion denominate us? why
are we not called Trinitarians , a pame that
would embrace the profeflion of all the per-
fons; but onely Chriftians., which limits and de-
termines us upon one < The firft Chriflians,
amongft whofe manifold perfecutions, fcorn
and contempt was not the lcaft, in contempt
and fcorn were called <Hazarai>Nazarites> in the
mouth of the vulgar • and GaltUi, Galileans, in
the mouth of Julianfa'Juddtiftfewsftw the mouth
ofNero, when he imputed the burning of Rome
(his own art)to them;and Chriftiani,Chriftians,
fo that (as Tcrtullian fayes) they could accufe
Chriftians of nothing, but the name of Chri-
ftians: and yet they could not call them by
their right name of Chriftians, which was gen-
tie, quiet,eafie,patient men, made to be troden
upon , but they gave them divers names in
fcorn,yetnevercalIedthem Trinitarians. Chri-
ftians themfelves amongft themfelves were
called by divers names in the Primitive
Church, for diftindiion; Fideles, the Faithful%
and Fratres, the Brethren and Difcipuli^Difei-
, pies-,
*5
pies-, & after3by common cuftome'at Ancioch.
Chriftians: and after that (they fay,by a coun-
cell which the Apoflles held at the fame Citie,
at Antioch) there pafted an expreffe Canon of
the Church ythat they Ihould be called fo,
Chriftians: And before they had this name at
Antioch,firft by common ufage, after by a de-
terminate Canon, to be called chriftians rom
Chrift •, at Alexandria, they were called (mod
likely from the name of fefus) fejfeans. And fo
Phil# Judausftm that book which he writes de
intends by his Je/feans, chriftians. And
in divers parts of the world, into which Chri-
ftianstravell now, they finde fomeelements,
fome fragments,fome reliques of the Chriftian
religion,in the pradifeof fome religious men,
whom thofeCountreys call '/ejfeans,doubtlefty
derived and continued from the name of Jeftus.
So that the Chriftians took many names to
themfelves for diftin<ftion(Brethren,Difciples,
Faithfull) and they had many names put upon
them in fcorn (Nazarites, Galileans, Jews,
Chriftians) & yet they were never by cuftome
arnongft themfelves, never by commandment
from the Church, never in contempt from o-
thcrs, called Tunitarians, the profellion of the
Trinitie being their fpecifick form, and diftin-
ftive character. Why fo? Beloved,the name of
Chrift involved all: not onely becaufe it is a
name that hath a dignitiein it, more then the
reft (for Chrift is an anointed perfon,a King,
C 3 a Mef-
a Mefllah; and To the profeffion of that name
conferres an un&ion,a regall and a holy un<5tion
upon us, for we are thereby a royall prieft-
hood) but becaufe in the profeflion of Chrift,
the whole Trinitie is profefled. How often
doth the Sonne fay that the Father fenthim!
And how often that the Father will, and that
he will fend the holy Ghoft/ This is life eternall
(fayes he) to know thee the onelj true God, and
Jefus Chrift whom thou haft fent j and fent with
all power in heaven and in earth. Thismuftbe
profelfed, Father and Sonne; and then no man
can profefle this , no man can call Jefus the
Lord,but by the holy Ghoft: So that as in the
perfecutions in the Primitive Church , the
Martyrs which were hurried to tumultuary
executions, and could not be heard fornoife,in
excufing themfelves of treafon, and fedition,
& crimes imputed to them, to make their caufe
odious,did ufeinthe fight of the people (who
might fee a gefture, though they could not
heare a proteftation) to figne themfelves with
the figne of the Crofte, to let them know for
what profelfion they die J; fo that the figne of
the Cro(fe5 in that ufe thereof5 in thattime5
was an Abridgement and a Catechifme of the
whole Chriftian religion :So is the profelfing
of the name of Chrift , the profefling of the
whole Trinitie. As he thatconfefieth one God,
is got beyond themeernaturallman;And he
that confefleth a Sonne of God,beyond him:fo
• is I
John 17. 3.
*7
is neither got to the full truth, till he confefle |
the holy Ghoft too. The fool fayesin his heart,
There is no God: The fool, fayes David ; the em-
phaticall fool, in the higheft degree of folly:
But though he get beyond that folly, he is a
fool ftill,if he fay,There is no Chrift;for Chrift
is the wifdome of the Father: And a fool ftill,
if he denie the holy Ghoft. Chriftiani
nomen fuperftcies eft, is excellently faid by Ter-
tuliianilhe name and profehion of a Chriftian,
is but a fuperficiall outfide,fprinkled upon my
face in Baptifme, or upon my outward profef-
fion in anions, if I have not in my heart a fenfe
of the holy Ghoft, that applies the mercies
of the Father, and the merits of the Sonne to
my foul. As S.Paul faid,Whileft you are with-
out Chrift, you are without God5 It is an Athe-
ifme(with S.Paul) to be no Chriftian: So whi-
left you are without the holy Ghoft, you are
without Chrift. It is Antichriftian to denie, or
not to confefte the holy Ghoft. For as Chrift
is the manifeftation of the Father, fo the holy
Ghoft is the application of the Sonne.Therein
are we Chriftians, that in the profeflion of that
name of Chrift, we profeffe all the three Per-
fons: In Chrift is the whole Trinitie ; becaufe,
as the Father fent him , fo fent he the holy
Ghoft: And that is our fpecifick form $ that is
our diftindive character from Jew & Gentile,
the Trinitie.
But then is this fpecifick form, this diftin-
(ftive
V
V
John 17.6.
dtive chara&er, the notion of the Trinitie, con-
(veyed to us, exhibited, imprinted upon us in
our creation in this word, thisplurall word,'in
the mouth of our own God ^Faciamus, Let Vs,
Vs. It is here, and here firft. This is an intima-
tion , and the firft intimation of the Trinitie
from the mouth of God, in all the Bible. It is
true, that though the fame faith, which is ne-
celfary to falvation now,were al wayes necefta-
ry , and fo in the old Teftament they were
bound to beleeve in Chrift, as well as in the
new,and confequently in the whole Trinitie;
yet not fo explicitely , nor fo particularly as
now : now Chrift, calling upon God, in the
name of the Father,fayes, I have manifefted thy
Name unto the men which thou guv eft me out of
the world. They were men appropriated to
God, men exempt out of the world: yet they
had not a cleare manifeftation of Father and
Sonne, the do&rineof the Trinitie,till Chrift
manifefted it to them. I have manifefted thy
Name, thy name of Father and Sonne. And
therefore the Jewifti Rabbins fay , that the
Scptuagint,the firft Tranflatours of the Bible,
did difguife fome places of the Scriptures, in
their tranfiation, left Ptolomey (for whom they
tranflated it) fhould be fcandalized with thofe
places : And that this text was one of thofe
places, which, (fay they) though it be other-
j wife in the copies of the Scriptures which we
have now, they tranflated and not Fa-
ciamus:
I
19
ciamus: that God faid here,/ will make fm the
lingular, and not, Let us make man, in the plu-
rall$ left that plurall word might have mifled
King Btolomej to think that the Jews had a plu-
rail religion, and woi fhipped divers gods. So
good an evidence do they confefle this text to
be, for fome kinde of pJuralitie in the God-
head.
Here then God notified the Trinities and
herefirft. For though we accept an intimation
of the Trinitie, in the firft line of the Bible,
where Mofes joyned a plurall name, Elohim,
with a lingular verb,Bara^ and lb in conftru-
(ftion it is Creavit Dii7 Gods created heaven and
earth: yet befides that, that is rather a myfte-
tious colle£fion,then an evident conclufion of
a pluralitie of perfons: though we reade that in
that firft verfe, before this in the 26\ yet Mofes
writ that , which is in the beginning of this
chapter, more then 2000. yeares after God
fpake this that is in our text ;fo long was Gods
plurall before Mofes his plural!} Gods Faciamus
before Mofes Bar a Elohim. So that in this text
begins our Catc chilrne: here we have(and here
firft) the faving knowledge of the Trinitie.
For, when God fpake here, to whom could
God fpeak, but to God < 7Von cum rebus crean-
dis^non cum re nihili, iayes Athanafius, fpeaking
of Gods firft fpeaking,whenhefaid of the firft
creature,Let there be Light. God fpake not then
to future things, that were not. When God
D fpake
\
fpake firft, there was no creature at all to (peak
to: when God fpake of the making of man,
there were no creatures. But were there any
creatures able to create, or able to aflift him in
the creation of man? who? Angels? fome had
thought fo in S. Bafils time $ and to them S. Ba-
fil hytSySmtneilli? God hyes^Let us make man
to our images and could he fay fo to Angels^
Are Angels and God all one? or is that that is
like an Angel, therefore like God It was fua
ratiOyfuum verbum, fua fapientia, fayes that Fa-
ther: God fpake to his own word and wifdome;
to his own purpofeand goodnelfe : And the
Sonne is the word and wifdome of God; and
the holy Ghoft is thegoodneffe and the pur-
pofeof God,thatis,theadminiftration,the dif-
penfation of his Church. It is true, that when
God fpeaks this over again, in the Church (as
1 he doth every day,nowthis minute,) then God
* fpeaks to his Angels , to the Angels of the
Church, to his Minifters : he fayes , Faciamus,
1 Let VsyVs both together,you and we,make a
;man:joyn mine ordinance (your preaching,)
.with my Spirit (fayes God to us) andfo make
1 man: Preach the oppreffour, and preach the
wanton, and preach the calumniatour, into an
other nature^ make that ravening wolf, a man;
that licentious goat, a man ; that infinuating
ferpent,aman by thy preaching. Today ifyou
will heare his voice, heare us; for here he calls
upon us to joyn with him for the making of
man.
xX
21
man. But for his fir fcjFacimwhich is in our
text, it is excellently fa id, tn ftenatu. &
foltloquio : It rvas fpoken w a [en attend yet tn jolt,
tarinejfe; fpokenin private,and yet publiquely
fpoken 5 fpoken where there were divers , and
yet but one, one God, and three perfons.
If there were no more intended in this plu-
rail expreffion, Vsy but (as fomehave concei-
ved) that God fpake here in the perfon of a
Prince and Soveraigne Lord 5 and therefore
fpake, as Princes do, in the plurall, We com-
mand,and we forbid: yet S. Gregoriescaution
would juftly fall upon it, Reverenterpenfandum
eft, It requires reverent consideration, if it be
but fo:for God fpeaks fo,like a King,in the plu-
rail, but feldome, but five times (in my ac-
compt) in all the fcriptures; and in all five, in
cafes of important confequence. In this text
firft, where God creates man, whom heconfti-
tutes his vice-Roy in the world;here he fpeaks
in his Royall plurall: And then in the next
Chapter, where he exempts mans term in this
vice-regencie to the end of the world, in pro-
pounding man means of fucceflion, Faciamus.$
Let us make him a helper: there he fpeaks in his
Royall plurall. And alfo in the third Chapter,
in declaring the hainoufneife of mans fault, &
arraigning him,and all us in him, God fayes,
Stent unus ex nobis, Man is become as one of us ^not
content to be our vice-Roy, but our felves:
there is his Royall plurall too: And again, in
D 2 that-
Rupentis.
22
that declaration of his juftice, in that confu-
fion of the builders of Babylon, Defcendamus,
Confundamus, Let us do it. And then laftly, in
that great work of mingling mercy with ju-
ftice,which(if we may fo fpeakjisGods mafter-
piece, when he fayes, Quis ex nobis? Who will
go for us^andpubhjh ^w>Inthefeplaces,& thele
onely (and not all thefe neither, if we take it
exa&ly according to the originall ; for in the
fecond, the making of Eve, though the vulgar
have it in the plurall, it is indeed but Angular in
the Hebrew) God fpeaks as a King, in his Roy-
all plurall ftill. And when it is but fo, Reveren-
ter fenfandum r/, fayes that Father, It behoves
us to hearken reverently to him fox kings are ima-
ges of God;fuch images of God,as haveeares,
and canhearejand hands, and can ftrike. But I
would ask no more premeditation at your
hands, when you come to fpeak to God in this
place, then if you fued to fpeak with the King:
to fpeak with no more fear of God here, then
if you went to the King under the confcience
of a guiltineffe towards him, and a knowledge
that he knew it. And that is your cafe here; fin-
ners,and even manifeft finnersrfor even mid-
night is noon in the fight of God j and when
your candles are put out, his funne lhines ftill.
1 ISlec quid abfeonditum a calore ejus (fiyes David)
There is 'nothing hid from the heat thereof: not
onely no fin hid from the light thereof, from
the fight of God 5 but not from the heat there-
' of,
of, not from the wrath and indignation of God.
If God fpeak plurally, onely in the majeftie of
a fovcraigne Prince,ftill Reverenterpenfandum^
that calls for reverence./ What reverenced
There are national! differeces in outward reve-
rence and worfhips: fome worihip princes,and
parents, and mafters, in one; fome in another
fafhion: children kneel to ask bleffing of pa-
rents, in England; but where elfed fervantsat-
tend not with the fame reverence upon mafters
in other nations, as with us: Acceffes to their
princes, are not with the fame difficultie,nor
the fame folemnitie in France,as in Turkie. But
this rule goes through all nations, that in that
difpofition, and pofture, and a&ion of the bo- j
die, which in that place is efteemed moft hum-
ble and reverent, God is to be worfhipped.
Do fo then here. God is your Father ;ask blef-
fing upon your knees; pray in that pofture:
God is your King;worfhip him with that wor-
fbip which is higheft in our ufe & eftimation.
We have no Grandes,thatftand covered to the
King .-where there arefuch, though they ftand
covered in the Kings prefence, they do not
fpeak to him for matters of grace, they do not :
fue to him : fo,ancient Canons make difference j
of perfons in the prefence of God .-where and ,
hpw this-rrad this fliall difpofe of themfelves
ih the Church of God,dignitie,and age, and in-
firmitie will induce differences. But for prayer,
thereisnodifference.-one humiliation is requi- j
D 3 red '
24
red of all : As when the King comes inhere,
howfoever they fat diverily before,all return
to one manner of expreffing their acknowledge-
ment of his prcfence: fo at the Oremtis, Let us
pray ? Let us all fall down, and worjhip, and kneel
be fore the Lord our maker.
So he fpeaks in our Text: notonely as the
Lord our King, intimating his providence and
adminiftration 5 but as the Lord our maker,
; and then a maker fo, as that he made us in a
Councellj Faciamus^Let ^:and that he fpeaks
as in councel, is an other argument for reve-
rence. For what truft or freedome foever I
have by his favour with any Counfellour of
ftate; yet I fhould furely ufe another manner of
confiderationto thispluralitieinGod, to this
meeting in Councel, to this intimation of a
Trinitie, then to thofe other a<5lions, in which
God is prefented to us fingly, as one God; for
fo he is prefented to the naturall man as well as
to us. And here enters the neceflltie of this
knowledge, Oportet denuonafci • without a fe-
cond birth , no falvation: And fo no fecond
birth without Baptifmejno Baptifme, but in
the name of the Father,Sonne,and holy Ghoft.
It was the entertainment of God himfelf, his
delight, his contemplation, for thofe infinite
millions of generations, when he was without
a world, without creatures, to joy in one ano-
ther, in the Trinitie, as ,
and a Poet as well as a Father, asmoft of the
Fathers were, exprciTcs it: ///<>
\7~>
r " 1 ■ | «» ■
25
* - I, , |
—»llle fua fplendorem cernere forma
Gaudebat -
• , /
It was the Fathers delight to look upon
himfelf in the Sonne,
—* Numenq^ fuum tripliciqj pariq^
Luce-nit ens
And to fee the whole Godhead, in a three-
fold and equall glorie. It was Gods own de-
light, and it muft be the delight of every
Chriftian,upon particular occafions to carry his
thoughts upon the feverall perfons of the Tri-
nitie. If I have a barre of iron, that barre in
that form will not nail a doore: If a fow of [
lead, that lead in that form will not flop a leak :
If a wedge of gold, that wedge will not buy
my bread. The generall notion of a mighty
God, may lelfe fit my particular purpofes : But
Icoynmy gold into currant money,when I ap-
prehend God in the feverall notions of the :
Trinitie; That, if I have been a prodigall Ton, j
I have a Father in heaven, wind can go to him, j
and hy ^Father, I have finned, and be received
by him- That, if I be a decayed father, and
need the fuftentationof my own children,there
is a Sonne in heaven, that will do more for me
then my own children (of what good means
j or good nature foever they be) can or will do;
If I be dejc&ed in fpirit, there is a holy Spirit j
in heaven,which fhall bear witneffe to my fpi- I
: rit, that I am a childe of God: And if the
ghofts of thofc finners,whom I made finners,
& haunt
26
11. Part.
Occident,
I X
I •
t haunt me after their deaths,in returning to my
memorie , & reproaching my confcience with
the heavy judgements that I have brought up-
on them; If after the death of my own finne,
when my appetite is dead to Tome particular
linne, the memorie and finfull delight of
thofe palfed finnes, theghoftsof thofe finnes
haunt me again: yet there is a holy Ghoft in
heaven,that fhallexorcife thefe,and fhall over-
fhadow me. The God of the whole world is
God alone, in thc generall notion, as he is fo,
God-but he is my God moft efpecially,& moft
appliably, as he is received by me in the feve-
rail notions of Father, Sonne, and holy Ghoft.
This is our Eaft ^ here we fee God, God in
all the perfons, confulting, concurring to the
making of us. But then my Weft prefents it
felf. that is an occafionto humble me, in the
next word: he makes but man; a man, that is,
but Adam, but Earth. I remember 4. names,
by which man is often called in the fcriptures:
& of thefe foure,three do abfolutcly carry mi-
ferie in their fignifications 5 three to oneagainft
any man,that he is miferable:Onenameofman
isT/^and that they derive k fonitu^ Man is but
a voice, but a found, but a noife :hc begins the
noife himfelf, when he comes crying into the
worldwhen he goes out, perchance friends
; celebrate, perchance enemies calumniate him,
i with a diverfe voice, a diverfe noife. A melan-
cholick man is but a groning; a fportfull man,
A/—- «
but
V'
V *
but a fong} an active man, but a trumpet'; a
mighty man,butathunder-clap: every man but
ifh, but a found, but a noyfe. An other name is
Enofh. Enofh,is mccr calamitie, miferie, de-
preflion. It is indeed moft properly oblivion;
And fo the word is moft elegantly ufed by
David, Quid, ejl homo? where the name of man
is Enojh: And fo that which we tranflate, What
is man^ that thou art windfall of himt is indeed,
What is forget fulnejfe, that thou fhouldefi rewew-
her it; that thou Ihouldeft think of that man,
whom all the world hath forgotten? firft man
is but a voice, but a found :but becaufe fame &
honour may come within that name of a found,
of a voice 5 therefore he is overtaken with an-
other damp, man is but oblivion: his fame, his
nameihall be forgotten. One name man hath,
that hath fome tafte of greatnefie and power in
it, Gheber-, and yet, I that am that man (fayes
the Prophet,for there that name of man Gheber
is ufed) I aw the wan that hath feen affliffion by
the rod of Gods wrath. Man Jjh is fo miferable,
as that he affli&s himfelf,cries,and whines out
his own time; and man Enojh, fo miferable, as
that others afflid him,and bury him in ignomi-
nious oblivion: and man, that is, Gheber ^ the
greareft & powerfulleft of men,is yet but that
man, that may poffibly, that may juftly fee af-
fli&ion by the rod of Gods wrath. And from
Gheber, he made -Adam, which is the fourth
name of man, indeed the firft name of man, the
E name
Lam. 1.
J
28
name in this text, and the name to which every
man muft be called,and referre himfelf,and call
himfelf by; earth, and red earth.
Now God did not fay of man, as of other
creatures, Let us, or let the earth bring forth
• herbs,and fruits, and trees, as upon the third
day; Now let the earth bring forth cattell and
worms,as upo the fixth day, the fame day that
he made man: Non imperials verbo^fed familiari
ayes Tertullian; God calls not man out
with an imperious command,but he leads him
out with a familiar,with his own hand. And it
is not,Fiat homo, bu t,Faciam
bw^Let us make w^.Manis but an earthen vef-
fell. It is true: but when we are upon that con-
fideration, God is the potter: if God will be
that, I am well contenttobe this: let me be any
thing, fo that that I am be from my God. I am
as well content to be a fheep as a lion, fo God
will be my Ihepherd; and the Lord is my (hep-
herd: to be a cottage, as a caftle;the houfe,as
a citie,fo God will be the builder:and the Lord
builds, and watches the citie, the houfe; this
houfe, this citie, me: to be rye, as wheat, fo
God will be the husbandman: and the Lord
plants me,and waters,and weeds, and gives the
increafe: and to be clothed in leather, as well
as in filk, fo God will be the merchant: and he
clothed me in Adam, and allures me of clo-
thing, in clothing the lilies of the field; and is
fitting the robe of Chrifts righceoufnefle
. v-
*9
me now this minute: -Adam is as good to me,as
Gheber i a clod of earth, as a hill of earth, fo
God be the potter.
God made man of earth, not of aire, not of
fire. Man hath many offices, that appertain to
this world, and whileft he is here, muft not
withdraw himfelf from thofe offices of mu-
tuall focietie, upon pretence of zeal, or better
ferving God in aretired life. A fhip willno more
come to the harbour without ballaft , then
without fails: A man will no more get to hea-
ven without difcharging his duties to other
men, then without doing them to God himfelf:
Man livetb not by bread onely , fayes Chrift 5 but
yet helivethby bread too: every man muft do
the duties, every man muft bear the encum-
brances of fome calling.
Pulvis es , Tbou art earth : he whom thou
treadeft upon, is no lefle; and he that treads
upon thee, is no more. Pofitively, it is a low
thing to be but earth: and yet the low earth,is
the quiet center: there may be reft, acquie-
fcence, content in theloweft condition: But
comparatively, earth is as high as the higheft.
Challenge him that magnifies himfelf above
thee, to meet thee in Adam •, there bid him, if
he will have more nobilitie, more greatnefle
then thou, take more originall fin then thou
haft. If God have fubmitted thee to as much
fin,and penalty of fin,as him; he hath afforded |
thee as much, and as noble earth as him. And if
E 2 he
Lute 4,4,
V
V *
■ }o
I he will not trie it in the root, in your equalitie
in Adam; yet, in another teft, another furnace,
in the grave,he muft: there alldufts areequall.
Except an epitaph tell me who lies there,I can-
not tell by the duft; nor by the epitaph know,
which is the duft it fpeaks of, if another have
been layed there before, or after, in the fame
grave: nor can any epitaph be confident in fay-
ing,Here lies; but,Here was laid: for fo various,
fo vicifiitudinarie is all this world, as that even
the duft of the grave hath revolutions. As the
motions of an upper fphere imprint a motion
in a lower fphere,other then naturally it would
have 5 fo the changes of the life work after
death. And as envie fupplants and removes us
alive^ a fhovell removes us,and throwesus out
of our grave, after death. No limbeck, no
' weights can tell you, This is duft royall, this
plebeian duft:no commiftion, no inquifition
can fay. This is catholick, this is hereticall
duft, All lie alike, and all fhall rife alike: alike,
that is, at once, and upon one command. The
faint cannot accelerate, the reprobate cannot
retard the refurre&ion. And all that rife to
the right hand, fhall be equally kings; and all
at the left, equally what ? the worft name we
can call them by, or affed them with, is devil:
and then they fhall have bodies to be tor-
rnented in, which devils have not.-Miferable,
unexpreifible, unimaginable, macerable condi-
I tion, where the fufferer would be glad to be
but
v--
but a devil; where it were fome happinefle,and
fome kinde of life, to be able to die; and a great
preferment, to be nothing 1
He made us all of earth, and all of red earth:
our earth was red, even when it was in Gods
hands: a redneffe that amounts to a fhamefaft-
neffe, to a blufhing at our infirmities,is imprint-
edinusby Gods hands: for this redneffe is but
a confcience, a guiltinelfe of needing a continu-
all fupply, and fucceffion of more and more
grace: and we are all red, red fo, even from the
beginning, and in our beft ftate. Adam had, the
angels had thus much of this infirmitie, that
though they had a great meafure of grace,they
needed more.Theprodigallchildegrew poore
enough after he had received his portion: and
he maybe wicked enough,that trufts upon for-
mer or prefent grace, and feeks not more. This
rednefTe, a blufhing, that is, an acknowledge-
mentthat we could not fubfift with any mea-
fure of faith, except we pray for more faith; nor
of grace, except we feek more grace, we have
from the hand of God: and an other redneffe
from his hand too,the bloud of his Sonne; for
that bloud was effufed by Chrift , in the vail
of this ranfomefor us all,and accepted by God
in the vail thereof for us all: and this redneffe is
in the nature thereofasextenfive, as the red-
neffe derived from Adam is: both reach to all;
fo we were red earth in the hands of God, as
redneffe denotes our generall infirmities: and as
E 3 red-.
V
5* :
- - -
redneile denotes thebloud of his Sonne, our
Saviour, all have both. But that rednefle which
we have contracted from bloud fhed by our
felves, the bloud of our own fouls, by finne,
was not upon us when we were in the hands of
God: that rednefle is not his tin&ure, not his
complexion: no decree of his is writin any fuch
red ink.Our fins are our own,& our deftruCtion
is from our felves. We are not as acceflaries,
and God as principall in this foul-murder: God
forbid. We are not as executioners of Gods
fentence, and God the malefa&our in this foul-
damnation: God forbid. came not red in
his brothers bloud out of Gods hands; nor Da-
vid red with VrUbs bloud ; nor Achitophel
with his own; nor Judas with Chrifts, or his
own. That that Pilate did illuforily , God can
do truely,wa(h his hands from the bloud of any
of thofe men. It were a weak plea to fay,I killed
not that man;butif is true, I commanded one
who was under my command, to kill him: It is
rather a prevarication, then a juftification of
God, to fay, God is nottheauthour offinnein
any man: but it is true, God makes that mans
finne,that finne. God is innocencie: and the
beams that flow from him, are of the fame na-
ture and colour. Chrift,when he appeared in
heaven, was not red,but white; his hand, his
head,and hairs too:he,and that that grows from
him; he, and we, as we come from his hands,
are white too: his angels,that provoke us to the
imita-
V
mtm
33
imitation of that pattern, are fo in whitejtwo
men, two angels flood by the apoftles in white
apparell: the imitation is laid upon us, by
precept too: At all times let thy garments be
white-, thofe adions, in which thou appeareft
to the world, innocent. It is true thatChriftis
both^ My beloved is white and ruddy, fayes the
Spoufe: but the white was his ownjhis rednefle
is from us. That which Zipporah laid to her
husband Mofes in anger, the Church may fay
toChrift in thankfulnefle, Fere J}on[us fangui-
nnm^ Thou arttruely a bloudy husband to me3 Da-
mim, fanguinum^of blouds5blouds in the plurall:
for all our blouds are upon him. This was a
mercie to the militant Church, that even the
triumphant Church wondred at it. They knew
notChrift, when he came up into heaven in
red- Who is this that cometh in red garments?
wherefore is thy apparell red fike him that tread-
eth in the wive-prejfe? They knew he went
down in white, in entire innocenciej and they
wondred to fee him return in red: but he fatif-
fies them$Calcavif{ovi think I have troden the
wine-preflfe, and you miftake it not: I have tro-
den the wine-prefie: and Calcavi folus, and that
alone: All the rednclfe, all the bloud of the
whole world is upon me: and as headdes52^#
vir degentibus3 Of all people there was none
with me 5 with me fo, as to have any part in
the merit; fo, of all people there was none
with me: without me fo, as to be excluded by
me.
Adfri.io.
Eccles 9. S,
Cant.f. 10.
Ifa. 63.1.
V-
. - .
Opl.-If 21,
me, without their own fault, from the benefit
of the merit. This redneffe he carried up to
heaven; for by the bloud of his crofle came
peace, both to the things in heaven, and the
things on earth.For the peccabilitie, that pofli-
bilitie of finning, which is in the nature of the
angels of heaven, would break out into finne,
but for that confirmation, which thofe angels
have received in the bloud of Chrift. This red-
neffe he carried to heaven; and this rednefle he
hath left upon earth , that all we, miferable
clods of earth ,* might be tempered with his
bloud: that in his bloud, exhibited in his ho-
ly & bleffed Sacrament,our long robes might
be made white in the bloud of the Lambe:
that 5 though our finnes be robes, habits of
long continuance in finne; yet, through that
rednefle which our finnes have caft upon him,
we might come to participate of that white-
neffe, that righteoufnefle, which is his own:
Wei that is5 all we: for,as to take us in,who are
of low condition, and obfcure ftation, a cloud
is made white, by his fitting upon it; He fat
upon a white cloud: fo,to let the higheft fee,that
they have no whiteneffe, but from him , he
makes the throne white by fitting upon it: He
fat upon a great white throne. It had been great,
if it had not been white .-white is the colour of
dilatatio;Goodnefleenlarges the rhrone.lt had
not been white, if he had not fat upon it/That
goodnefie onely which confifts in glorifying
God,
V
/
: 35
God, and God in Chrift, and Chrift in the fin^
ceritie of the truth, is true whiteneffe. God
hath no redneffe in himfelf, no anger towards
us,till he confiders us as finners. God cafts no
redneffe upon us,inflidts noneceflitie,ne con-
ftraint of finning upon us: we have died our
felves in finnes as red as fcarlet,we have drown-
ed our felves in fuch a red fea. But as a gar-
ment that was walhcd in the Red fea, would
come out white , (fo wonder full works hath God
done at the Red fea > fayes David) fb doth his
whiteneffe work through our red , and makes
this Adam> this red earth, Calculumcandidumy
that white Hone, that receives a new name,not
ijb^ not Enofb^ not G he her 5 no name that tafts
of miferie, nor of vanitie j but that name re-
newed and manifefted , which was imprinted
upon us in our eleftions , the fonnes of Godj
the irremoveable, the undifinheritable fonnes
of God*
Be pleafed to receive this note at partings
that there is Macula alba^z fpor, and yet white,
as well as a red fpot: a whiteneffe, that is an in-
dicationof a leprofie,as well asa redneffe. It is
whole-Pelagianifme, to think nature alone fuf-
ficient$half-Pelagianifme,to think grace once
received to be fufficient; fuper-Pelagianifme,
to think oura&ions can bring God in debt to
us by merit,and fupererogation,& Catharifme,
imaginarie puritie, in canonizing our felves
as prelent faints,and condemning all that differ
F from
■ •
Pfal. 106.22.
>y%
>el 1.7.
,1:
>,
X-
v.
p
us, as reprobates. All thefe are white
fpots, and have the colour of goodnelle; but
are indications of leprofie. So is that, that God
threatens 5 Decorticatiofcus & albirami^ that
the fig-tree fhall be barked, and the boughs
thereof left white. To be left white without
bark, was an indication of a fpeedy withering.
oflenfa candefctmt^ & arcfcunt, fayes S. Grego-
rie of that place: the bough that lies open
without tark, looks white, but perifheth. The
good works that are done openly to pleafe
men ,havetheir reward( fayes Chrift ) that is,
fliall never have reward. To pretend to do
good, and not mean it 5 to do tilings good in
themfelves, but not to good ends to go to-
wards good ends, but not by good wayes h to
make the deceiving of men thine end, or the
praife of men thine end 5 all this may have a
whiteneffe, a colour of good: but all this is a
barking of the bough, and an indication of a
mifchievous leprofie. There is no good white-
nefle, but a reflexion from Chrift Jefus, in an
humble acknowledgement that we have none
of our own- and in a confident affurance, that
in our worft effete we may be made partakers
of his. We are all red earth, In Adam, we
would not; /ince Adam, we could not avoid
finne, and the concomitar > thereof; mlieries^
■which we have called our Weft, our cloud,
our darknefle. But then we have a North, that
fcatters thefe clouds, in the next word Ad
im agin em
»
t \
imaginem; that we are made to another pat-
tern, in another likeneffe then our own. Facia-
mus homintm. So farre we are gone, Eaft and
Weft; which ishalfour compaue, and all this
dayes voyage; for we are flruck upon the fand,
and muft flay another tide and another gale
for our North and South-
F I HJ S.
V-
THE SECOND
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SERMON
PREACHED
BEFORE KING
CHARLES,
Upon the xxvi verfe of
the firft Chapter of
GENESIS
"By
D' D ONNE
DEAN OF
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Getieus 1.16.
And Godfaid, Let us
make man in our
image, after our like-
neffe-
, Y fair occafion from thefe words,
I we propofed to you the whole
compaffe of mans voyage, from
his launching forth in this
J world, to hi? anchoring in the
next j from his hoyfing fail here, to his ilriking
fail there : in which compaffe we defigned to
you his foure quarters: firft^his Eaft5where he
muft begin > rhe fundamentall knowledge of
the Trinitie(for that we found to be the fpeci-
fication & diftin&ive chara<fter of a ChriftiaaJ
where, though that be fo, we fhewed youalfo,
why we were not called 'Trinitarians, but Chri-
(linns: and we Ihewed you the advantage that
man
o+x
\
V
,
3
man hath,in.laying hold upon God in thefe fe-
verall notions ; That the prodigal! fonne hath
an.indulgent father, that the decayed father
hath an abundant fonne $ that the dejeded fpi-
rit hath a Spirit of comfort to fly to in heaven.
And as we fhewed you from S.Paul, that it was
an Atheifme to be no Chriftian: (Without Gody
fayes he, as long as without Chrift) fo we la-
mented theflacknefleof Chriftians, that they
did not ferioufly and particularly confider the
perfons of the Trinitie,and efpecially the holy
Ghoft,in their particular adions: And then we
came to that confederation, whether this do-
drine were eftabliflied, or diredly infinuated,
in this plurall word of our text, Faciamm, Let
us make man: and we found that dodrine to
be here,and here firft,ofany place in the Bible:
and finding God to fpeak in the plurall, we ac-
cepted (for a time) that interpretation which
fome had made thereof,That Godfpakeinthe
perfonof a Soveraigne Prince, and therefore
(as they do) in the plural]. We: And thereby
having eftablifhed reverence to Princes , we
claymed, in Gods behalf, the fame reverence
to him 5 that men would demean themfelves
here,when God is fpoken to in prayer,as reve-
rently as when they fpeak to the King. But
afterwards we found God to fpeak here not
onely as our King, but as our Maker, as God
himfelf, and God in councel, Faciamus: And
we applied thereunto the difference of our re-
^ , fped
v-
$
fpedl to a perfon of that honourable rank,when/
we came before him at the councel-table, and
when we came to him at his own table ; and
thereby advanced the ferioufneflTe of this con-
fideration, God in the Trinitie. And fartherwe
failed not with our Eaftern winde.Our Weft we
confidered in the next word, $ That,
though we were made by the whole Trinitie,
yet the whole Trinitie made us but men, and
men in this name of our text, A $ and Adam
is but earth .-and that is our Weft, our declina-
tion, our Sun-fet. We patted over the foure X
names, by which man is ordinarily exprefled
in the fcriptures jand we found neceffary mife-
rie in three of them 5 and poflible, nay, likely
miferie in the fourth, in the beft name. We in-
fitted upon the name of our ttxtyj4dam, earthy
and had fome ufe of thefe notes 5 firft, That if
I were hut earth, God was pleafed to be the
potter; If I but a fheep, he a fhepherd ;If I but
a cottage, he a builder: So he work upon me,
let me be what he will. We noted, that God
made us earth,not aire,not fire $ that man hath
bodily and worldly duties to perform, and is
not all fpiritin this life. Devotion is his foul:
but he hath a bodie of difcretion & ufefulnefle
to invert in fome calling. We noted too, that
I in being earth we are equall: we tried thate-
I qualitie,firft intheroot,in Adam-, there if any
man will be nobler earth then I, he mutt have
more originall finne then I: for that was all A-
G dams ,
4
dams patrimonie, all that he could give. And
we tried this equalitie in another furnace, in
the grave ; where there is no means to diftin-
guifhroyall from plebeian, nor catholick from
hereticall duft. And laftly we noted, that this
our earth was redj& confidered in what refpeft
it was red, even in Gods hands 5 but found that
in the bloud-redneife of linne , God had no
hand; but finne,and deftru&ions for finne,were
wholly from our felves ^ which confideration
we ended with this3that there was Macula albay
a white fpot of leprofie,as well as a red: and
we found the overvaluation of our own puritie,
and the uncharitable condemnation of all that
differ from us, to be that white fpot. Andfo
I farre we failed with that Weftern winde,& are
come to our third point in this our compafle,
our North.
In this point, the North, we place our firft
comfort. The North is not alwayes the com-
fortableft clime ; nor is the North alwayes a
type of happinefle in the fcriptures. Many !
' times God threatens ftorms from the North:!
but even in thofe Northern ftorms, we confi-!
der their action, that they fcatter, they diffi- j
pate thofe clouds which were gathered, and fo :
induce a ferenitie. And fo fair weather comes !
from the North. The confideration of our
Weft, our low eftate, that we are but earth,
but red earth,died red by our felves; and that
imaginary white, which appeares fo to us, is
but
' ■—,l f ^ ^ m ( m n
>
5
but a white of leprofie: this Weft inwraps us
in heavie clouds of murmuring in this life,that
we cannot live fo freely as beafts do 5 and in
clouds of defperation for the next life,that we
cannot die fo abfolutely as beafts do. We die
all our lives j and yet we live after our deaths:
Thefe are our cloudsj & then the North {hakes
-thefe clouds. The Horth-winde driveth away the
rainy fayes Solomon. There is a North in our
text , that drives all thefe tears from our eyes.
Chrift calls upon the North as well as the
South,to blow upon his garden,and to diffufe
the perfumes thereof. Adverfitie,as well as pro-
fperitie, opens the bountie of God unto usjand
oftentimes better. But that is not the benefit
of the North,in ourprefent confideratiombut
this is it, that firft our Sunne fets in the Weft.
The Eaftern dignitie which we received in our
firft creation,as we were the work of the whole
Trinitie,falls under a Weftern cloud, that that
Trinitie made us but earth. And then blows
our North, and fcatters this cloud j that this
earth hath a nobler form then any other part
or limbe of the world: for we are made by a
fairer pattern,by a nobler image, by a higher
likenefle. Faciamusj Though we make but a
, man, Let us make him in our image 5 after our
likenejfe.
The varietie which the holy Ghoft ufes
here in the pen of M ofes, hath given occafion
to divers , to raife divers obfervations upon
I G 2 thefe
u 6
• • , - - . —
thefe words, which feem divers , Image and
Likencjfe-y as alfo in the varietie of the phrafe:
for it is thus conceived and \vgt&Jn our images
and then, dfter our hkenejfe. I know it is a good
rule that Damafcen gives, Parvanon funtparva,
ex quibus magna provemunt • Nothing is to be
neglected, as little, from which great things may a-
rife:l(the confequencemay be great,the thing
muft not be thought little. No Jod in the
fcripture fhall perifhy therefore no Jod is fu-
perfluous: if it were Superfluous, it might pe-
rifh. Words, and lefle particles then words,
have bulled the whole Church.
In the Gouncel of Epher, where Bifhops in
a great number excommunicated Biihops in a
greater; Biihop againft Bifhop, and Patriarch
againft Patriarchy in which cafe, when both
parties had made ftrong parties in Court, and
the Emperour forbore to declare himfelf on
either fide for a time, he was told, that he re-
filled to affent to that which j5ooo 'Bifhops
had agreed in: the ftrife was but for a word,
whether the blefied Virgin might be called
Deipara , The mother of God, for Chriftipara,
The mother of Chrift- which Chrift all agree to
be God. Neftorius and all his partie agreed
with C)T/7,that fhe might be.In the Councel of
Calcedon^ the difference was not fo great, as for
a word compofed of fyllables. It was but for a
fyllable., whether Ex or In. The heretiques
condemned then, confefled Chrift to be Ex du.
abus
7
/- abus naturis,to be compofed of twonatures^zt firft;
— but not to be Induabus naturis, not to confifl of
two natures afterTTTnd for that In, they were
thruft out. In the Councel of Nice, it was not
fo much as a fyliable made of letters; for it was
- but for one letter; whether Homooufiony or Ho-
moufion , wastheiffue. Where the queftion
hath not been of divers words, nor fyllables,
nor letters, but onely of the place of words,
what tempeftuous differences have rifeni How
^ much hath fola fides and fides fiola changed the _
cafe/ Nay, where there hath been no quarrell
for-precedencie, for tranfpofing of words, or
fyllables, or letters, where there hath not been
fo much as a letter in queftion,how much doth
an accent varie a fenfe! An interrogation or no
interrogation, will make itdirecftly contrarie.
All Chriftian expofitours reade thofe words
of Cain>My finne is greater then can be pardoned, ! Gen.4.1;.
pofitively; and fo they are evident words of
defperation. The Jews reade them with an in-
' terrogation, Are my finnes greater then can be
pardoned < and fo they are words of compunction ]
and repentance. The prophetfayes,that 'Mich.f.^
Bethlehem is afmallplace :The Evangelift S. \
Matthew fayes, No fmall place. An interroga- j
tion in Micheas mouth reconciles it; Art thou a
fmall placet amounts to that > thou art not.
Sounds, voices, words, muft not be neglected:
for Chrifts forerunner, John Baptifi, qualified
himfelf nootherwifejhewasbut a voice: and
G 3 Chrift
v-
8
Chrift hirnfelf is Ferbttm 5 The Word is the
name even of the Sonne of God. No doubt
but States-men & Magiftrates finde often the
danger of having fuffered fmall abufes to pafle
uncorre&ed. We that fee State-bufineffe but
in the glaffe of ftorie , and cannot be fhut out
of chronicles, fee there, upon what little ob-
je&sthe eye and the jealoufie of the State is
oftentimes forced to bend it felf. We know in
whofe times in Rome a man might not weep,
he might not figh, he might not look pale, he
might not be lick, but it was informed againft,
as a difcontent,as a murmuring againft the pre-
fent government, and an inclination to change.
And truely many times, upon Damafcens true
ground,though not alwayes well applied, Par.
va non font paw a $ Nothing may be thought
little, when the confequence may prove great.
In our own fphere,in the Church, we are fure
it is fo; great inconveniences grew upon fmall
tolerations. Therefore in thatbufinefle, which
occafioned all that trouble which we mention-
ed before,in the Councelof Ephefus,when S.
Cyril wrote to theClergie of his dioceffe about
it,atfirft he fayes, P raft iter at abfiinere, It had
been better thefe queflions had not been raifed: but
(fayes he) Si his nugis nos adoriantur, If they vex
us with thefe impertinences^ thefe trifles: And yet
thefe,which were but trifles at firft,came to
occafion Councelsjand then to divide Councel
againft Councel; and then to force the Empe-i
rour
mmmm
V
rour to take away the power of both Councels,
and govern in Councel by his Vicar , a
fecular Lord fent from Court. And therefore
did fome of the Ancients (particularly PhiL-
ftrius) crie down fome opinions for herefies,
which were not matters of faith, but of philo-
fophie; and even in philofophie truely held by
them who were condemned for hereticks, and
miftaken by their Judges that condemned
them. Little things were called in queftion,
left great things fhould pafle unqueftioned: and
fome of thele upon Damafcens true ground
Cftill true in rule, but not alwayes in the appli-
cation) Parva non funt parva^ Nothing may be
thought little , where the confequence may
prove great. Defcend we from thofe great
fpheres,the State and the Church,into alefler,
that is,theconfcienceof particular men, and
confider the danger of expofing thofe vines to
little foxes ; of leaving fmall finnes unconfi-
dered,unrepented, uncorrected. In that glifter-
ing circle in the firmament, which we call the
Galaxie, the milkie-way5 there is not one ftarre
of any of the fix great magnitudes , which
Aftronomers proceed upon5 belonging to that
circle: it is a glorious circle5 andpoflHTetha
great part of heaven; and yet is all of fo little
ftarresas have no name, no knowledge taken of
them : So certainly are there many Saints in
heaven, that (hine as ftarres, and yet are not of
thofe great magnitudes , to have been Patri-
arcbs,
Cant.
i.if.
V--
•- £gg # * J?
—1 rdmamr
IO
I
•—
Mhttll.li.36,
archs, or Prophets, or Apoftles, or Martyrs, or
Dottottrs, or Virgins3 but good & blelfed fouls,
that have religioufly performed the duties of
inferiour callings,and no more. And as certain-
Jy are there many fouls tormented in hell,that
never finned finne of any of the great magni-
tudes, Idolatry, Adultery ,Murder ,or the like^but
inconfiderately have Aid, and infenfibly conti-
nued in the pradlife and habit of leifer finnes.
But pjtrva non funt parva 5 Nothing may be
thought little, where the confequence may
prove great. When our Saviour fayes, That we
fha/l give an account for every idle word in the
day of judgement, what great hills of little fands
will oppreffe us then ! And if fubftances of
finne were removed, yet what circumftances
of finne would condemne us ! If idle words
have this weight , there can be no word
thought idle in the Scriptures: And therefore
I blame not in any, I decline not in mine own
pra&ife, the making ufe of the varietie and
copioufheffe of the holy Ghoft, who is ever
abundant, and yet never fuperfluous in ex-
preffing his purpofe in change of words. And
lo no doubt we might do now in obferving a
difference between theft words in our text,
Image, and Ltkenejfe-, and between thefe two
forms of exprefling it, In our image, arid, After
our likcneffe. This might be done. But that that
muft be done, will polfelfe all our time; that is,
to declare (taking the two for this time to be
but
y
11
but a farther illuftration of one another
and Likencjfe ,to our prefcnt purpofe, to be all
one) what this image and this imports;
and how this North fcatters our former
cloud; what our advantage is,that wearemade
to an image, to a pattern 5 and our obligation
to fet a pattern before us in all our a&ions.
God appointed Mofes to make all that he
made,by a pattern. God himfelf made all that
he made, according to a pattern. God had de-
pofited and laid up in himfelf certain forms,
patterns, Ideas of every thing that he made.
He made nothing,of which he had notprecon-
ceived the form,and predetermined in himfelf,
I will make it thus. And when he had made any
thing,he favv it was good; Good,becaufe it an-
fwered the pattern, the image; Good, becaufe
it was like to that. And therefore'though of
other creatures God pronounced they were
good, becaufe they were prefently like their
pattern,that is,like that form which was in him
forthem.-yet of man, he forbore to fay that 1^
was good; becaufe his conformitie to his pat-
tern was to appeare after in his fubfequent acfti-
ons.Now as God made man after another pat-
tern, and therefore we have a dignitie above
all, that we had another manner of creation
then the reft: fo have we a comfort above all,
that we have another manner of adminiftration
then the reft. God exercifes another manner
of providence upon man , then upon other
H • crea-.
12
z.King.2,24.
Matth^io.z^.j creatures. A Jparrow falls not without God, fayes
Chrift: yet no doubt God works otherwifein
the fall of eminent perfons, then in the fall of
fparrows^r ye are of more value then many Jpar-
rows, fayes Chrift thereof every man:& fome
menfingle,are of more value then many men.
God doth not thank the ant, for her induftrie
and good husbandrie in providing for her felf.
judg.15.4. God doth not reward the foxes,for concurring
with Samfon in his revenge. God doth not fee
i.King.i3.zt the lion, which was his executioner upon the
Prophet which had difobeyed his command-
mentj nor thofe few (he-bears , which flew
the petulant children who had calumniated and
reproached Elijha. God doth not fee them
before, nor thank them after, nor take know-
ledge of their fervice: But for thofe men that
ferved Gods execution upon the idolaters of
the golden calf, it is pronounced in their be-
half, that therein they confecrated themfelves
unto God 5 and for that fervice God made that
| yribe,the Tribe of Levi, his portion, his cler-
gie, his confecrated Tribe :So, Quia fecijli hocy
fayes God to Abraham,my (elfI have fvorny
becaufe thou hafl done this thing,andhaft not with-
held thy fonne, thine onely fonne : that in hlefing
I will bleffe thee^and in multiplying I will multi-
ply thee. So neither is God angrie with the dog
that turns to his vomit; nor with the low, that j
after her wafhing wallows in the mire. But of 1
man in that cafe he fayesIt is for [
thofe
Exod. 52.25.
G$n.22.l&
2. Pet. 2.22.
Hebr.64.
7
thofe who were once enlightnedy if they fall away^
to renew themfelves again by repentance. The
creatures live under his law, but a lawimpofed
thus,This they ihall do,this they muft do.-Man
lives under another manner of law, This you
fhall do, that is, This you lhould do, This I
would have you do. And, hec,
jou Jha.ll livej difobey,and you Ihall die: but yet
the choice is yours; choofe you this day life
or death. So that this is Godsadminiftration in
the creature, that he hath imprinted in them an
inftindt, and fo he hath fomething to prelerve
in them :In man,his adminiftration is this, that
he hath imprinted in him a facultie of will and
eledion,and hath fomethingto reward in him.
That inftindl in the creature God leaves to the
naturall working thereof in it felf: but the free-
will of man God vifits &aflifts with his grace,
to do fupernaturall things. When the creature
doth an extraordinarie adiion above the nature
thereof (as when Balaams afle fpake) the crea-
ture exercifes no facultie, no will in it felf$
but God forced it to that it did. When man
doth any thing conducing to fupernaturall
ends, though the work be Gods, the will of
man is not meerly paffive. The will of man is
but Gods agent; but ftill an agent it is, and an
agent in another manner then the tongue of the
beaft. For the will confidered as a will (and
grace never deUroyes nature; nor, though it
make a dead will a live will , or an ill will a
H-2
qood
ij
V*
i4
good will, doth it make the will no will)
might refufe or omit that it does. So that be-
caufe we are created by another pattern, we
are governed by another law, and another pro-
vidence.
Go thou then the fame way.If God wrought
by a pattern,and writ by acopie,and proceeded
by a precedent ; do thou fo too^ Never fay,
There is no Church without errour; therefore
I will be bound by none , but frame a Church
of mineown,orbe a Church to my felf. What
greater injuftice then to propofe no image, no
pattern to thy felf to imitate, and yet propofe
thy felf for a pattern, for an image to be ado-
redf Thou wilt have Angular opinions,and fin-
gular wayes, differing from all other men: and
yet all that are not of thy opinion, muft be he-
reticks 5 and all reprobates , that go not thy
wayes. Propofe good patterns to thy felf, and
thereby become a fit pattern for others. God
(we fee) was the firftthat made images $ and
he was the firfl: that forbad them : he made
them for imitation 5 he forbad them, in danger
of adoration. For, what a bafeneffe , what
a madneiTe of the foul is it, to worfhip that
which is no better, nay , not fo good as it
felf! Worfhip belongs to the beft: know
then thy diftance and thy period, howfarre
'to go, and where to flop. Difhonour not
! God by an image, in worfbipping ir; and yet
benefit thy felf by it in following it: There
• •
IS
- - ■■■ —. I ■ ■ ....—-—- „
■
15
is no more danger out of a pi<fture,then out of
a hiftorie, if thou intend no more in either
then example. Though thou have a Weft, a
dark and a fad condition , that thou art but
earth,a man of infirmities,and ill-coun felled in j
thy felf: yet thou haft here a North, that feat-
ters and difpells thefe clouds, that God pro-
pofes to thee in his Scriptures$and otherwife,
images, patterns of good and holy men to go
by. But beyond this North, this affiftancc of
good examples of men, thou haft a South, a
Meridionall height, by which thou feeft thine
image, thy pattern, to be no copie, no other
man, but the originall it felf, God himfelf :Fa-
ciamus ad noftramyLet us make man in our image.,
after our hkenejfe.
Here we confider firft, where the image is;
and then, what it doth :firft, in what part of u—
man God hath imprinted this his image; and I
then,what this image conferres and derives up-
on man, what it works in man. And as when
we feek God in hiseffence, we areadvifed to
proceed by negatives (God is not mortall, not
oafiible:) fo when we feek the image of God in
. ... I • .1 • <-*-• 1 • • *
man, we begin with a negative , This image is
not his Bodie. Tertullian declined to think it
was ; nay , Tertullian inclined others to think j
fo; for he is the firft that is noted to have been
the authour of that opinion that God had a
bodie: yet S. Augufiine excufes for j
herefie : Becaufe ( fayes he J Tertdlian might
H 3 mean,
IIII Part.
Mer idles.
\6
mean, That it was fo fure that there is a God\
and that God was a certain, though not a finite
e/fence-j that God was fo farre from being nothing,
as that he had rather a bodie. Becaufe it was
poffible to give a good interpretation of Ter~
tullian, that charitable Father would excufe
him of here fie. I would S* Augujlmes chari-
tie might prevail with them that pretend to
be Auguftinianifsimi, and to adore him fo much
in the Romane Church, not to caft the name
of Herefie upon every probleme, nor the name
of Heretick upon every inquirer of truth. S.
Augujline would deliver Tertullian from here- j
fie, in a point concerning God; and they will
condemne us of herefie, in every point that
may be drawn to concern, not the Church, but
the Court of Rome-,not their doctrine, but their
profit. Male de mifericordia Deo rationem redde-
re, quamdecrudelitatej I [hall better anfwer God
for my mildenejfe , then for my fever it ie. And
though anger towards a brother, or a Racha, or
a Fool,will bear an a&ion;yet helhall recover
lefle againft me at that barre,whom I have cal-
led weak, oxmiffe-led (as I muft neceflarilycall
many in the Romane Church ) then he whom I
have paflionately and peremptorily called he-
retick: for I dare call an opinion herefie for the
matter, a great while before I dare call the man
that holds it an heretick: for that confifts much
in the manner. It muft be matter of faith, be-
fore the matter be herefie; but there muft be
percinacie
17
pertinacie after convenient inftru&ion, before
the man be an heretick. But how excufable fo-
ever Tertullian be herein, in S. Auguftines chari-
tie, there was a whole fed of hereticks an hun-
dred yeares after Tertullian, the Audiani, who
over literally taking thole places of Scripture,
where God is faid to have hands, and feet, and
eyes, and eares, beleeved God to have a bo-
die like ours; and accordingly interpreted this
text, that in that image, and that likenefTe, a
bodily likenefTe, confifted this image of God
in man. And yet even tfiefe men, thefe Audi-
ans, Epiphanius ( who firft took knowledge of
them) calls but fchifmaticks, not hereticks : fo
loth is charitie to fay the worft of any. Yet
we mud remember them oft he Romane perfwa-
fion, that they come too neare giving God a
bodiein their figures of God the Father : and
they bring the bodie of God, that bodie which
God the Sonne hath affumed, the bodie of
Chrift. too neare in their Tranffubflantiation:
J wrr: /JL—• V
not too neare our faith (for fo it cannot be
brought too neare to our fenfe, fo it is as really
there as we are there) not too neare in the ubiy
for fo it is there, there, that is, in that place to
which the Sacrament extends it felf: for the
Sacrament extends as well to heaven, from
whence it fetches grace, as to the table from
whence it delivers bread and wine: but too
neare in modo; for it comes not thither that
way. We muft necelfarily complain,that they
make
i8
John 2©. 17.
make religion too bodily a thing. Our Savi-
our Chriit corrected Marie Magdalenes zeal,
wherelheflew to him in aperfonall devotion;
and faid, Touch me not ^ for I am not jet a fiend-
ed to my Father. Fix your meditations upon
Chrift Jefus, fo as he is now at the right hand
of his Father in heaven, and entangle not your
felvesfo with controverfies about his bodie,
astolok rcall charitie for imaginarie zealnor
enlarge your felves fofarre in the pictures and
images of his bodie, as to worfhip them more
then him. As Damafcfo fayes of God, that he
is Superprincipale prwcipium, A beginning before
any beginning we can conceive; and praterea ater-
nit as ? an etermtie infinitely elder then any eternity
we can imagine: fo he is fuperfpiritualis Spirits,
fuch a Superfpirit,d.s that the foul of man, and
the fubftance of angels, is but a bodie compa-
red to this Spirit. God hath no bodie, though
Tertullian difputed it, though the Audians
preached it, though the Papifis paint it: and
therefore this image of God is not in the body
of man that way.
Nor that way neither which fome others
have afligned, That God,who hath no bodie as
God, yet in the creation did aflumethat form-
which man hath now, and fo made man in his
image, that is,in that form which he had then
affumed. Some of the ancients thought lb,and
| fome other men of great eftimation in the-Ro-
mane Church have thought fo too. In particu-
lar,
19
lar, oleafier, a great officer in the Inquifition [
of Spain. But great inquirers into other men,
are eafie negle&ers of themfelves. The image
of God is not in mans bodie this way.
Nor that third way which others have ima-
gined, that is, that when Godfaid, Let us make
man after our likenejfe, God had refpeifto that
form, which in the fulnefle of time his Sonne
was to take upon him upon earth. Let us make
him now ( fay es God) at firft, like that which I
intend hereafter my Sonne ihall be: for though
this were fpoken before t he fall of man, and fo
before any occafion of decreeing the fending
of Chrift$ yet in the School a great part of
great men adhere to that opinion, That God
from all eternitie had a purpofe, that his Sonne
Ihould become man in this world , though A-
dam had not fallen^ Hon ut medicus,fed ut Do-
minus, adnobi lit andum genus humanumjdy they:
Though Chrift had not corneas a Redeemer ^ if
man had not needed him by finne, but had kept
his firft ftate $ yet as a Prince, that defired to
heap honour upon him whom he loves 5 to do
man an honour by his aftiiming that nature,
Chrift (fay they J Ihould have come: and to that
image,that form which he was to take then,was
man made in this text, fay thefe imaginers. But
(alas!) how much better were wit and learn-
ing bellowed, to prove to the Gentiles that a
Chrift muft come (that they beleeve not) to
prove to the Jews, that the Chrift is come(that
I thev
20
they beleeve not) to prove to our own con-
fciences, that the fame Chrift may come again
this minute to judgement ( we live as though
we beleeved not that) then to have filled the
world, and torn the Church with frivolous dif-
putations, Whether Chrift fhould have come
if Adam had not fallen I Wo unto fomentours
of frivolous deputations. None of thefe wayes;
notbecaufe God hath a bodie,not becaufe God
alfumed a bodie; not becaufe it was intended
that Chrift fhould be born, before it was in-
tended that man fhould be made, is this image
of God in the bodie of man: nor hath it in any
other relation rcfpedt to the bodie; but, as we
fay ill the School, arguitivt, and fignijicative •
that becaufe God hath given man a bodie of a
noblerform then any other creature,we inferre.
and argue, and conclude from thence, that God
is otherwife reprefented in man then in any
other creature:and fo farre is this image of God
in the bodie above that in the creatures, that
as you fee fome pidhires, to which the very
tables are jewels; fome watches, to which the
'very cafes arejewels$ and therefore they have
outward cafes toojandfothe pidrureand the
watch are in that outward cafe, of what mean-
er flufffoever that be: fo is this image in this
bodie, as in an outward cafe, fo as that you
may not injure nor enfeeble this bodie,neither
by finfull intemperance and licentioufneffe, nor
by inordinate faftings or other difciplines of
imaginarie
21
imaginarie merits, while the bodie is alive; for
the image of God is in it: nor defraud the body
of decent buriall and due folemnities after
death; for the image of God is to return to it.
But yet the bodie is but the outward cafe, and
God looks not for the gilding, or enamelling,
or painting of that; but requires the labour and
coft therein to be beftowed upon the table it
felf,in which this image is immediately, that
is, the foul: and that is truely the #£/", the place
where this image is. And there remains onely
now the operation thereof, how this image of
God in the foul of man works.
The fphere then of this Intelligence, the
gallerie for this pi&ure, the arch for this ftatuc,
the table and frame and Ihrine for this image
of God, is inwardly and immediately the foul
of man: not immediately fo,as that the foul of
man is a part of theeflence of God; for foef
fentiallyChrift onely is the image of God.
S. zAugufiine at firft thought fo; Putabam te,
Deus, corpus lucidum, & me fruflum deillo cor-
pore: I took thee, o God(fayes that Father) to
be a globe of fire, and my foul to be a (park of that
I fire ; thee to be a bodie of light, and my foul to be
a beam of that light. But S. Augufiine doth not
i onely retrad that in himfelf, but difpute a-
gainft it in the Manichees. But this image is in;
our foul, as the foul is the wax, and this image j
| the fal. The comparifon is S. Cyrils; and he
; addes well,that no feal but that which printed
I 2 the
V-
22
the wax at firft,can fit that wax,and fill that im-
preflion after: no image, but the image of God,
can fit our foul; every other feal is too narrow,
too fhallow forit.The magiftrate is fealed with
the Lionjthe Wolf will not fit that feal: the ma-
giftrate hath a power in his hand, but not oppref-
[ion. Princes are fealed with the Crown; the
Mitre will not fit that feal. Powerfully and gra-
cioufly they prated the Church, and are fu-
pream heads of the Churchy but they minifter
not the Sacraments of the Church: they give
preferments , but they give not the capa-
citie of preferments: they give order who fliall
have, but they have not Orders by which they
are enabled to have that they have. Men of in-
feriour and laborious callings in the world are
fealed with the Crojfe^a Rofe,or a bunch of Grapes
will not anfwer that feal: eafe and plentie in age
rauft not be looked for without crolfes, and
labdur,and induftrie in youth. All men, Prince
and people, Clergie and Magiftrate, are fealed
with the image of God , with a conformitie
to him; and worldly feals will not anfwer that,
nor fill up that feal. We fhould wonder to fee
a mother in the midft of many fweet children,
paffing her time in making babies and puppets
for her own delight. We fhould wonder ro fee
a man, whofe chambers and galleries were full
of curious mafler-pieces, thruft in a village-
fayre, to look upon fixpenie pictures & three-
farthing prints. We have all the image of God
at
-v
*3
at home; and we all make babies, fancies of
honour in our ambitions. The mafter-piece is
our own, in our own bofome; and we thruft in
countrey-fayres,that is, we endure the diftem-
pers of any unfeafonable weather , in night-
journeys and watchingsjwe endure the oppofi-
tions, and fcorns, and triumphs of a rivall and
competitour, that feeks with us, and fhares
with us. We endure the guiltinefle and re-
proach of having deceived thetruft which a
confident friend repofes in us, and folicite his
wife or daughter. We endure the decay of
fortune, of bodie,of foul, of honour, to pof-
feffe lovers pi&ures y pi&ures that are not ori-
ginals,not made by that hand of God,Nature5
but artificial! beauties: and for that bodie we
give a foul j and for that drug which might
have been bought where they bought it, for
a dulling, we give an eftate. The image of
God is more worth then all fubftances^and we
give it for colours, for dreams, for fhadows.
But the better to prevent the lofle, let us
confider the having of this image; in what re-1
fped, in what operation this image is in our i
foul: for whether this image be in thofefacul- •
! ties, which we have in Nature; or in thofe qua- I
' locations which we have in Grace-, or in thofe
fuper-illuftrations , which the blefled fliall
have in Glerie, hath exercifed the contempla-
tion of many. Properly this image is in na-
ture;in the natural! reafon, and other faculties
I 3 of
1
24
of the immortall foul of man; for thereupon
doth S. Bernard fay, Image Dei uri potejl in
gthenm, non exnri j till the foul be burnt to
alhes, to nothing ( which cannot be done, no
not in hell) the image of God cannot be burnt
out of the foul; for it is radically, primarily in
the very foul it felf: and whether that foul be
infufed into the eledt, or reprobate, that image
is in that foul: asfarre as he hath a foul byna-
ture3 he hath the image of God by nature in
it. But then the feal is deeper cut, or harder
prelfed, or better preferved in fome then in
others, and in fome other confiderations then
meerly naturall: therefore we may confider
man, who was made here to the image of God,
and of God in three perfons , to have been
made foin Gods intendment three wayes:Man
had this image in Nature^ and doth deface it;
he hath it alfo in Grace here, and fo doth re-
frefh it; and he lhall have it in Glorie hereafter,
and that fhall fix it, eftablifh it. And in every
of thefe three, in this Trinitie in man, Nature,
Grace, and Glorie, man hath not onely the
image of God, but the imageofall the perfons
of the Trinitie, in every of his three ca-
pacities. He hath the image of the Father, the
image of the Sonne, the image of the holy
Ghoft, in nature; and all thefe alfo in grace; and
all thefe in glorie too. How all thefe arc in
all, I cannot hope to handle particularly, not
though I were upon the firft grain of-our fand,
upon
I <
l_i _ |L_J_-WlI _■] L^_J'T i I ■"» -T . T
upon the firft dram of your patience, upon the
firft flafh of my ftrength: But a cleare repeating
of thefe many branches, that thefe things are
thus, that all theperfons of the heavenly Tri-
nitie are (in their image) in every branch of
this humane Trinitie in man, may ( at leaft
muftj fuffice.
In nature then, man, that is, the foul of man,
hath this image of God^of God , confidered
in his unitie, entirely, altogether in this, that
this foul is made of nothing, proceeds of no-
thing. All other creatures are made of that
preexiftent matter which God had made be-
fore 5 fo were our bodies too, but our fouls of
nothing: now not to be made at all, is to be
God himfelf -y onely God himfelf was never
made. But to be made of nothing, to have no
other parent but God, no other element but
the breath of God, no other inftrument
but the purpofe of God, this is to be the
image of God ; for this is neareft to God
himfelf ( who was never made at all ) to
be made of nothing. And then man (confider-
ed in nature) is otherwife the neareft reprefen-
tation of God too: for the fteps which we
1 confider, arefotire; Firft, EJfe, Beings for fome
things have onely abemg,and nolife,asftones:
^ Secondly, Ptvere^ Livin^fox fome things have
life, and nofenfe, as plants: and then thirdly,
) SFnttr~e, Senfe-, for fome things have fenfe, and
ti < no under {landing 5 which underftanding and
reafon .
reafon man hath with his being, and life, and
fenfe; and fo is in a nearer ftation to God,then
any creature, and a livelier image of him( who
is the root of being) then all they; becaufe man
onely hath all the declarations of beings.Nay,
ifweconfider Gods eternitie, the foul of man
hath fuch an image of that, as that, though
man had a beginning, which the originall, the
eternall God himfelf had not; yet man fliall no
more have an end, then the originall, the eter-
nail God himfelf fhall have. And this image
ofeternitie,this poft-meridian, this after-noon
eternitie,that is,this perpetuitieand after-ever-
laftingneffe is in man, meerly as a naturall man,
without any confideration of grace: for the re-
probate can no more die, that is, come to no-
thing, then the ele<ft. It is but of the naturall
man that Tbeodoret fayes, A King built a citie,
and creeled his Jlatue in therniddeH of that citie;
that is, God made man, and imprinted his
image in his foul. How will this King take it
(fayes .that Father ) to have this Jlatue thrown
down? Every man doth fo, if he do not exalt
his naturall faculties, if he do not hearken to
the law written in his heart, if he do not run,as
Plato, or as Socrates, in the wayes of vertuous
a<5lions;he throws down theftatueofthis King,
he defaces the image of God. How would this
K ing take it (fayes he ) ifany other Jlatue, effect-
ally the Jlatue of his enemie fhould be fet up in his
flace? Every man doth fo too, that embraces
falfe
i,
. r
•7
a,
falfe opinions in matter of do&rine , or fal/e ap-
pearances of happinefle in matter of conversation;
for thefe a naturall man may avoid in many cales,
without that addition of Grace which is offered
to us as Chriftians.Thatcomparifon of other crea-
tures to man, which is intimated in Job, is intend-
ed but of the naturall man. There fpeating of Be-
hemoth, that is, of the greateft of creatures, he
fayes in our Tranflation that is the chief of
the rvayes of God-: S .H ierom hath it, Frincipum\ and
others before himyInitium viarum Dei-y that when
God went the progreife over the world in the ere-
ation thereof, he did but begin, he did but let out
at Behemoth, at the belt of all fueh creatures;#*.
All they were but Initium <viarum,7he beginning of
the w ayes ofGod: but, Finis viarum, the end of his
journey, and the eve,the vefpers of his Sabbath,
was the making of man, even of the naturall man.
Behemoth and the other creatures wercve/lzgia,
fayes the School. In them we may fee where God
hath gone; for all being is from God rand fo every
thing that hath abemg*>hathfliationemveflzgiiy a
teftimonie of Gods having paffed that way, and
called in there: but man hath filiatwnem imaginis,
an expreflion of his image; and doth the office of
an im3ge or pidlure, to bring him whom it repre-
fents, the more lively to our memories. Gods
abridgement of the whole world was man; re-
abridge man into his leaft volume, in pur a natura-
iia, as he is but meer man,and fo he hath the image
of God in his foul.
K He
Job 40.19.
28
He hath it as God is confidered in his unitie;for
as God is, the foul of man is, indivifibly, impar-
tibly, one entire. And he hath it alfo as God is
notified to us in aTrinitie : for as there are three
perfons in theeflence of Godjfo are there three
faculties in the foul of man. The attributes , and
fome kinde of fpeculation of the perfons in the
Trinitie, are,power to the Father, wifdometo the
Sonne,and goodneffe to the holy Ghoft. And the
three faculties of the foul have the images of thefe
three: the Vnderftandtng is the image of the Fa-
ther, that is , Power,for no man exercifes power,no
man can govern well, without underftanding the
natures & difpofirions of them whom he governs f
and therefore in this confifts the power which
man hath over the creature, that man underftands:
the nature of every creature j for fo Adam did
when he named every creature according to the
nature thereofomd by this advantage of our under-
(landing them, and comprehending them, we ma-
fler them^and fofiblivifcuntur quod natafunt,fayes
Sv Ambrofe: the lion, the bear, the elephant, have
forgot what they were born to$ Indunntur quod ju-
bentHTythey inveft and put on fuch a difpofition and
fuch a nature as we enjoyn them & appoint them:
Serviunt ut famuli ( as that Father purfues it ele-
gantly) and, Verbtranturuttimidi; they wait upon
us-as fervants, who, if they underftood us, as well
as we under'ftand them, might be our mailers; and
they receive corre&ion from us, as though they
were afraid of us, when, if they underftood us,
they
v-
*9
they would know that we were not able to ftand
in the teeth of the lion, the horn of the bull, in
the heels of the horfejand, Adjuvmtur ut infirmi,
they counterfeit a weaknefle, that they might be
beholding to us for help j and they are content to
thank us, if we afford them reft, or any food,who,
if they underftood us as well as we do them,might
tear our meat out of our throatsj nay,tear out our
throats for their meat. So then in this firft natu-
j rail fecultie of the foul, the Vnderflanding.} ftands
the image of the firft perfon,"tfie Father, Power,
And in the fecond facultie, which is the Willis,
the image,the attribute of the fecond period,the
Sonne, which is Wifdome:f<M wifdome is not fo
much in knowing, in underftahding, as in electing,
in choofing, in affenting. N o man needs go out of
himfelf, nor beyond his own legend,and thehifto-
rie of his own actions for examples of that, That
many times we know better,and choofe ill wayes.
Wifdome is in choofing or affenting.
And then in the third facultie oftl^fbul, the
Memoritfs, the image of the third perfon, the holy
G/R^that is, Goodneffe. For to remember, to re-
colled our formernnderftanding, and our former
affenting, fo farre as to do them, to crown them
with adion, that is true goodneffe. The office that
I Chrift aflignes to the holy Ghoft, and the good-
neffe which he promifethin his behalf is this, that
he fhall bring former things to our remembrance.
The wife man places all goodneffe in this facultie,
the Memorie: properly nothing can fall into the
K 2 Memo-
\
J
John 14.
2 6»
v
/
Ecclus
35!
7*y
/
• i
_______ 3°
I Memorie,but that which is paftjand yet he fayes,
Whatfoever thou takefi in hmd,remember theend7and
than Jhalt never do amijfe. The end cannot be yet
come, and yet we are bid to remember that. Ft-
fas pe/ omnes fenfts recurrit, fayes S. ^4ugtejlim^as
all fenfes are called fight in the Scriptures ( for
there is Gufiate Dominum y and Audit e3 and Palpate5
Tafte the Lord, and Heare the Lord, and Feel the '
Lord$ and ftill the Fidete is added , Tafle and fee
the Lord ) foall goodnelTe is in remembring; all
goodnefle (which is the image of the holy Ghoft)
is in bringing our underftanding and our aflenting
into action. Certainly ( beloved ) if a man were
like the King but in countenance, and in proporti-
on, he himfelf would think fomewhat better of
himfelf, and others would be the lefte apt to put
fcorns or injuries upon him,then if he had a vulgar
and courfe afpe<ft: with thofe who have the image
of the Kings power (the Magtfirate ) the image of
his rvifdome (the Councel) the image of his good-
nejfe (the Clergie) it fliould be fo too^ there is a re-
fpe<ftdueto the image of the King in all that have
it. Now in all thefe refpe&s, man, the meer na-
turall man, hath the image of the King of kings5
and therefore refpeft that image in thy felf, and
exalt thy naturall faculties, emulate thofe men,
and be afhamed to be outgone by thofe men who
had no light but nature. Make thine underftanding,
and thy will, $id thy memorie-(though but natu-
rail faculties) ferviceable to thy God, and auxilia-
rie& fubfidiariefor thy falvation.-for though they
be
n
be not naturally inftruments of grace, yet natural-
ly they are fufceptible of grace, and have fo much
in their nature, as that by grace they may be made
inftruments ofgrace,which no facultiein any crea-
turc but man can be. And do not think that be-
caufe a naturall man cannot do all, he hath nothing
to do for himfelf.
This then is the image of God in man, thefirft
way, in Nature-,andmoft literally this is theinten-
tion ofthe text. Man was this image thus; and the
room furnilhed with this image, was paradife:
but there is a better room then that paradife for
the fecond image (the image of God in man by
Grace ) that is, the Chriftian Church : for though
for the moft part this text be underftood de natu-
ralibus, of our naturall faculties^ yet Origen, and
not onely fuch allegoricall expofitours, but Saint
Baftl, and Nijfen, and Ambrofe, and others, who
are literall enough, afligne this image of God to
confift in the gifts of Gods grace, exhibited to us
here in the Church. A Chriftian then in that fe-
cond capacitie, as a Chriftian, and not onely as a
Man, hath this image of God, of God firft confi-
dered entirely. And thofeexpreflionsofthisim-
preflion, thofe reprefentations of this image of
God in a Chriftian by grace, which.the Apoftles
have exhibited to us, that we are the fonnes God,
the feed of God,the ojf-fpring of God, and partakers of
the divine nature, ( which are high and glorious
exaltations ) are enlarged and exalted by Dama-
fcen to a further height, when he fayes, Sicut Dens
I ^ 3 homo,
I£a« 14.14*
Phil.2.6,7.
Ephcf.4.5.
J*
homo, itk ego Deasy As God is mau,fo I am God, fayes
Damafceny /, taking in the whole mankinde (for fo
Damafien takes it out of Ida and he fayes,
Sicut verb urn caro,ita caro verbum; As God was made
man, man may become God) but efpecially I, as I
am wrought upon by grace in Chrift Jefus. So a
Ghriftian is made the image of God entirely. To
vtfhich expreflion S. Cpv/alfo comes neare, when
he calls a Ghriftian Dei for mem hominem^ man in
the form ofGod^ which is a myfterious and ableffed
metamorphofisand transfiguration: that, whereas
it was the greateft trefpaffe of the greateft trefpaf-
fer in the world, the devil, to fay, Siwilis ero Al-
tifimisj I will be like the Highejl 5 it would be as
great a trefpafle in me not to be like the Higheft,
not to conform my felf to God, by the ufe of his
grace in the Chriftian Church. And whereas the
humiliation of my Saviour is in all things to be
imitated by me, yet herein I am bound to depart
from his humiliation; that,whereas he being in the
form of God, took the form of a fervantj I, being
in the form ofa fervant, may (nay, mull) take up-
on me the form of God, in being Deiformishomo,
a man made in Chrift, the image of God. So have
I the image of God entirely in his unitie, becaufe
I profeffc that faith which is but one faith, and
under the feal of that Baptifme which is but one
Baptifme. And then, as of this one God, fo I have
alfo the image of the leverall perfonsof the Trini-
tie, in this capacitie as I am a Chriftian, more then
in my naturall faculties.
The
/
_
ste
23
The attribute of the firft perfon, the Father, is
Power: and none but a Chriftian hath power over
x
thofe great tyrants of the world, Sinne, Satan,
Death, and Hell. For thus my power accrues and
grows unto me: firft, Pojfum]udicare,l have a pow-
er to judge; a judiciarie, a difcretive power, a
power todifcern between a naturail accident and
a judgement of God,and will never call a judgement
an accident-, and between an ordinarie occafion of
converfion,& a temptation of Satan: Poffum \udica-
rtf.And then^PoJfumrefifterey which is another a<ft
of power: when Ifinde it to be a temptation,I am
able to refiftit.And Po(fumflare (which is another)
I am able not onely to withftand, but toftand out
this battellof temptations to the end. And then,
Pojfum capere-,that which Chrift propofesforatri-
all of his difciples, He that is able to receive it,
let him receive it: I fhall have power to receive the
gift of continencie againft all temptations of that
kinde. Bring it to the highefLadi of power, that
with which Chrift tried his ftrongeft Apoftles;
Pojfum bibere caliccm, I fhall be able to drink of
Chrifts cup, even to drink hisbloud, and be the
more innocent for that; and to poure out my
bloud, and be the Wronger for that.
ma pojfum-,there is the fulneffe of power:
1 can do all things; I can want, or I can abound - I
can live, or I can die. And yet there is an excenfion
of power beyond all this,in this on pojfumpecc are;
being born of God in Chrift, I cannot finne. This
that fecms to have a name of impotence, Nonpof
I
um,
I .Cor, 6.5
Eph.^13.
12.,-
Matt.2o.
2z.
Phil.
4.13.
1 John 3.
9«
:P
i.Tim.i.
12.
Rom. 6.9.
Rom. 8.17*
i.Cor-S't-
1. Cor.1.2.
»P Cor, 1.
n.
34 ,
j fum, I cannot, is the fulleft omnipotence of all: I
cannot finne; not finne to death, not finne with a
defire to finne, not finne with a delight in finne;
but that temptation that overthrows another, I can
refill; or that finne which being done, caftsan-
other into defperation, I can repent. And fo I
have the image of the firft perfon, the Father, in
Power.
T he image of the fecond perfon,whofe attribute
is Wifdome, I have in this, that wifdome being the
knowledge of this world and the next, I embrace
nothing in this world, but as it leads me to the
next: for thus my wifdome, my knowledge grows:
firfbyScio cut credidi, I know whom I have beleeved;
I have not miflayed my foundation; rrtyfoundati-
on is Chrift: and then, Scio non moriturum ; my
foundation cannot fink: I know that chrift being
rat fedfrom the dead, dies no more: again , Scio quod
defideret fpiritus51 know what my fpirit,enlightch-
ed by the Spirit of God,defires:Iam nottranfport-
ed with illufions and Angularities of private fpi-
rits. And as in the attribute of Power we found
an Omnipotence in a Chriftian; fo in this there is an
Omnifcience• Scimus quia omnem fcientiam habemus5
there is all together:^ know that we have all know-
ledge; for all S. Pauls univerfall knowledge was
but this, Jefum crucifixum: I determined not to know
anphing ffavejefus Chrift, and him crucified. And
then the way by which he would proceed and
I take degrees in this wifdome, was7ftultitia pradi-
cand', the way that God had ordained : When the
world
\ ^
31
B»om.8ta8.
world by wifdome knew not Gody it pleafed God by the J
foolifhnejfe of preaching to fave them that beleeve.
Thefc then are the fteps of Chriftianwifdome:my
foundation is Chriftj of Chrift I enquire no more
but fundamentall do&rines, him crucified 5 and
this I apply to my felf by his ordinance ofpredch-
ing. And in this wifdome I have the image of the
fecond perfon.
And then of the. third alfo in this, that, his attri-
bute being goodnefle, I, as a true Christian, call
nothing good^ that conduceth not to the glorie of
God in Chrift: Jelus; nor any thing ill, that draws
me not from him. Thus I have an exprelfeimage'
of his goodnefle, that omnia cooperantur in bomtn^
all things work together for my good, if I love
God. Ilhall thank my fever, blefle my povertie,
praife my oppreflour; nay, thank, and blefle, and
praife even fome finne of mine, which by the con-
fequences of that finne, which may be ftiame, or
loffe, or weaknefle, may bring me to a happie
fenfe of all my former finnes; and lhall finde it to
have been a good fever, a good povertie, a good
opprefllon, yea, a good finne. Vert it
fayes Jofeph tohis brethren; You thought evily but
God meant it unto good: and I fliall havetKe benefit
of mylinne,According to his tranfmutation; that
k is, though 1 meant ill in that finne, I fliall have the
good that God meant in it. There is no, evil in the] Amos
citie, hut the Lord doth it: but if the Lord dolt^T;
! cannot be evil to me. I beleeve that I fliall fee bona -
• D«, the goodneffe ofthe Lord in the land of the livings
that is,in heaven: but David fpeaks alfo offignum
i L in
Gen. yo.2o
35 i
mbomtm• Shew me a token of good: and God will '
Ihcw me a prefent token of future good,an inward
infallibilitie, that this very caiamitie lhall be be-
neficiall and advantageous unto me: and fo as in
nature I have the image of God in my whole j
foul, and of all the three perfons in the three fa- j
culties thereof- the under/landing, the will, and j
the memorie: fo in grace, in the Chriftian Church,
I have the fame images of the power of the Ea- I
ther,of the wifclome of the Sonne, of the good-
neffe of the holy Ghoft, in my Chriftian profeflx-
on. And all this we ihall have'in a better place
then paradife ( where we confidered it in nature)
and a better place then the Church, as it is mili-
tant (where we confidered it in grace ) that is, in
the kingdome of heaven (where we confidered
this imagein glorie) which is our laft word.
There we fhall have this image of God in per- i
fetftion.-for if Origen could lodge fuch a conceit} ;
that in heaven at laft all things ihould ebbe back |
into God,, as all things flowed from himatfirftj
and fo there ihould be no other eifence but God, j
all ihould be God, even the devil himfelf: how
much more may we conceive an unexpreifible af-
fociation (that is too farre off) an aflimilation
(that is not neare enough) an identification (the j
School would venture to fay fo) with God in that 1
ftate of gloriei Whereas the funne by ihining
upon the moon, makes the moon a planet, a ftarre
as well as it felf, which otherwife would be but
the thickeft and darkeft parr of that fphere: fo
thofe beams of glorie which fhall iflue from my
God> !
/
V
3ZL
God, and fall upon me, fhall make me ( otherwile
a clod of earth, and worfe, a dark foul, afpirit of
darknelfe) an angel of light, a ftarre of glorie, a
fomething that I cannot name now, not imagine
now,nor to morrow, nor next yeare;but even in
that particular, I lhall belike God.-thatashethat
asked a day to give a definition of God, the next
day asked a week, and thenatnoneth, and then a
yeare; fo undeterminable would my imaginations
be, if I Ihould go about to think now,what I lhall
be there: I lhall be fo like God, as that the devil
himfelf lhall not know me from God, fo farreas
to finde any more place to fell en a temptation up-
on me, then upon God; nor to conceive any more
hope of my felling from that kingdome, then of
Gods being driven out of it: for though I lhall
notbeimmortallasGod,yetI fliall be as immor-
tall as God. And there is my image of God, of
God confidered all together, and in his unitie in
the Hate of grace.
I lhall have alio then the image of all the three
perfons of the Trinitie. Perverts the Fathers; and
a greater power then he exercifes here, I fliall
have there: here he overcomes enemies, but yet
here he hath enemies; there, there are none: here
they cannot prevail; there they fliall not be. So
Wtfdome is the image of the Sonne.; and there I
lhall have better wildome:thefpirituall wifdome
it felf is here: for here our bell wifdome is, but to
go towards our end; there it is to reft in our end:
! here it is to feek to be glorified by God; there it is
I that God may be everlaltingly glorified by me.
' L 2 The
1/
ii
The image of the holy Ghoit is Here
ourgoodnefle is mist with fome iU;faitHmixt with
fcruples,& good works mixt with a love of praife,
and hope of better mixt with fear of worfe: there
I (hall have fincere goodnefle, goodnefle imper-
mixt, intemerate and indeterminate goodnefle; fo
good a place, as no ill accident ihall annoy it; fo
good companie as no impertinent, no importune
perfon ihall diforder it; fo full a goodnefle, as no
evil offinne, no evil of puniihment for former fins
can enter; fo good a God, as ihall no more keep us
in fear of his anger, nor in need of his mercie; but
ihall fill us firft, and eftabliih us in that fulnefle in
the fame inftant, and give us a fatietie that we can
wiih no more, and aninfallibilitie that we can lofe
none of that, and both at once. Whereas the Ca-
bdifls expreffe our nearenelfe to God in that ftate,
in that note, that the name of man and the name of
God, ADAM and J E H O V A H, in their nu-
merall letters areequall: fo I would have leave to
expreflethat inexpreflible ftate, fo farre as to fay,
that if there can be other worlds imagined befiaes
this that is under our moon, and if there could be
other Gods imagined ofthofe worlds,befides this
God to whofe image we are made, in Nature, in
Grace, in Glorie-1 had rather be one of thefe Saints
in this heaven, then one ofthofe Gods in thofe o- j
ther worlds. I ihall be like the angels in a glorified
foul, and the angelsihall not be like me in a glori-
fied bodie.
The holy nobleneffe and religious ambition
that I would imprint in you for attaining of this
glorie,
v'
39
glorie, makes me difmiile you with this note, for
the fear of miffing that glorie; that, as we have ta-
ken juft occafion to magnifie the goodneffe of God
towards us, in that he fpeaks plurally, Faciamus,
Let Vs, all Vs do this;& fo poures out the bleffings
of the whole Trinitie upon us, in this image of
himfelf, in every perfon of the three, and in all
thefe three wayes which we have confidered: fo
when the anger of God is juftly kindled againft us,
God colle&s himfelf, fummons himfelf, aflfem-
bles himfelf, mufters himfelf, and threatens plu-
rally too: for of thofe foure places in Scripture,
in which onely ( as we noted before) God fpeaks
of himfelf in a royall plurall, God fpeaks in anger,
and in a preparation to deftru&ion, in one of thofe
foure entirely, as entirely he fpeaks of mercie but
in one of them, in this text $ here he fayes meerly
out of mercie, Faciamus, Let Vs, Vs, all Vs, make
man: and in the fame pluralitie, the fame univerfa-
litie, he layes after, Defcendamus & confundamus, J-Gen.11.7
Let Vs ,Vs, all Vs, go down to them and confound
them, as meerly out of indignation and anger, as
here out of mercie. And in the other two places,
where God fpeaks plurally, he fpeaks not meerly
in mercie, nor meerly in juftice in neither; but in
both he mingles both : fo that God carries him-
felf fo equally herein, as that no foul, no Church,
no State may any more promife it felf patience in
God if it provoke him, then fufpeft anger in God
if we conform our felves to him. For from then\
that let themfelves againft him, God lhall with-
L 2 draw
vx-
4°
draw his image in all the perfons and all the attri-
butcs: the-Father (hall withdraw his power , and
we fhall be enfeebled in our forces; the Sonne his
wifdome,and we lhall be enfatuated in our coun-
fels; the holy Ghoft his goodneffe, and we fhall
be corrupTSltTour manners,, and corrupted in
our religion, and be a prey to temporall and
fpirituall enemies, and change the image of
God into the image of the beaft. And as God
loves nothing more then the image of himfelf
in his Sonne, and then the image of his Sonne
Chrift Jefus in us; fo he hates nothing more then
the image of Antichrift in them in whom he had
imprinted his Sonnes image; that is, declinations
towards Antichrift, or concurrences with Anti-
chrift, in thejn who were born, and baptized, and
catechked^&bleffed in the profefllonof his truth.
That God,who hath hitherto delivered us from
all caufe or colour of jealoufies or fufpicions
thereof in them whom he hath placed over us, fo
conform us to his image in a holy life, that finnes
continued and multiplied by us againfthim, do
not fo provoke him againft us,thatthofe two great
helps,the afliduitie of preaching,and the perfonall
and exemplarie pietie & conftancie in our Princes,
be not by our finnes made unprofitable unto us:for
that is the height of Gods maledi&ion upon a na-
tion, when the afliduitie of preaching and the ex-
ample of a religious Prince doth them no good,
but aggravates their fault.
FINIS.