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THe State of Integrity, or the first creation of man before his Fall, is a singular worke of God in Nature, whereby hee made man a Reasonable creature, being of a com∣pound (or double) nature, according to his Image, for his owne glory, and the good of Man himselfe,
The Efficient Cause, is Iehovah Elohim, The Lord God, or God in the Plurality of Persons, and Vnity of Es∣sence:
for there is but one finishing, (or perfecting) of the worke of one Es∣sence; though according to the distin∣ction of the persons, the order of wor∣king is distinct: For the Father created by the Sonne, through meanes of the power of the Spirite himselfe.
Now God effected it both by a cō∣mon consultation, will, and consent going beforea 1.1, and by a manner of of effecting or creating, partly imme∣diate, if you respect the soule, which God of nothing created, by infusing, and infused by creatingb 1.2; partly me∣diate, if you respect the body, which was brought forth from a matter pre∣existent.
The Matter or Subject of this first estate is humane nature endued with all perfections, which in thēselues might befitte, for a thing created, ac∣cording to the condition thereof.
Now, whereas wee call it a mat∣ter, wee vnderstand not onely that, which is incorporeall, or the corporeal onely, but that which is composed,
and as it were tempered of both: for there are two essentiall partes of this Subject, or humane nature, whereof wee treate, the Body, and the Soule: the truth whereof ought to be discer∣ned, and distinguished by their first Beginning, Substance, and Qualities.
By their first beginning: because the bodies of our first Parents were crea∣ted of a matter preexistent, or having a fore-being; eyther neere, as the bo∣dy of Eue, of Adams ribbe, and the bo∣dy of Adam of the dustc 1.3: or remote, of the 4. Elements, & which Synecdo∣chically, are vnderstoode by the name of earth, as being an Element for sub∣stance and quantity predominant: but the soules were created of nothing, by the vertue of Gods infinite power, as after the same manner, God createth new soules in every body; for they are not brought forth from the bodyd 1.4 by derivation, but are brought into the body by creatione 1.5; nor are they forced out by the power of the matter, as o∣ther living creatures, as well perfect,
as imperfect: for they are simple spi∣rites, which are neyther divided, nor changed, nor corrupted.
By Substance, because the bodies are compound substances, furnished with diverse Organes (or Instruments) by which the soules exercise their po∣wers and faculties: but the soules are substances, both simple and immateri∣all; for being compared to other ma∣teriall thinges, they consist of no mat∣ter; and that they haue not any materi∣all matter, their beginning and origi∣nall hath taught: as also immortall, not absolutely by themselues by the Law of nature, or composition: for God alone, being life it selfe, is by him∣selfe immortall: but by the grace of God the creator, and his divine will, which created the same to be such, that though it had a beginning, yet it should not haue an endf 1.6.
By Qualities; because even their bo∣dies had also an incorruptibility, not in their owne nature absolutely; for eve∣rything composed of contraries, is cor∣ruptible,
but by Gods grace, whereby man was able, as touching his body, not to die, vnlesse through hisg 1.7 owne fault, hee had voluntarily brought on himselfe the first and second death, & also a Bewty: so that there was not a∣ny Infirmity, or deformity, but a convenient proportion, and a most godly well ordered constitution: but the Soules, which are humane, (and as they are so) had two principall facul∣ties, the vnderstanding, and the will, according as the obiect of them is two-fold; to witte, Being, and Goodnesse: to which faculties, as beeing Subalter∣nall; all the other are referred. For the vnderstanding apprehendeth Being, and Truth: the vniversall, indeede by it selfe; but the particular by sense. The Will inclineth forward to good, which, because it is in the things them selues, it doth not properly draw, and take vnto it the very things, but is drawne of them.
The Forme of this first Estate of man is limitted in the condition, and
consideration of the Image of God, ac∣cording to which man was created.
Now we call the Image of God, that likenesse, whereby man resembleth the nature of his Creator after a conveni∣ent manner of his nature, partly in the soule properly, partly in the body, be∣cause of the Soule; Last of all, partly in the whole, and entire person, by rea∣son of the vnion of both.
In the Soule: whether you respect the Nature thereof, and the faculty of substance, or the Faculties; or lastly, the qualities of the habites, wherby they are perfected.
The Substance of the Soule, resembleth the Nature of God, according to her condition, and the measure of the con∣dition for three causes; first, because as that, so this also is one, though it cō∣sist of many faculties, as her essentiall partes. For of one singular thing, there is but one substantiall forme. Second∣ly, because as that is, so also is this sim∣ple, spirituall, & immateriall. Simple, in respect of the materiall;i 1.8 Spirituall, in
respect of the bodiesk 1.9; Immateriall, in respect of Originall.l 1.10 Thirdly, as that is, so is this also incorporeal, & immor∣tal. For it hath neyther the dimentions, (or limitations) of a body, nor shal haue end of lifem 1.11.
The Faculties of the Soule, which resemble the nature of God, are chie∣fly two; Ʋnderstanding, and Will; the one expressing the Image of God in the faculty of vnderstanding al thingsn 1.12; the other, in the liberty of willing and choosing every objecto 1.13.
Both as well the facultie of vnder∣standing, as the liberty of will, is two-fold: the Facultie of vnderstanding, the one is Passible, (or suffering,) as mans mind is of it owne nature capable of all things: the other Actiue, (or doing,) which effecteth that those things, which in power may bee vnderstoode, by Act bee vnderstoode. Liberty (or freedome) the one is from compulsion; because man is not compelled to that, which is strāge from a Free-will; the other, from Im∣pediment, because he is not violently
letted (or hindered) from that, which he seeketh after with a free willp 1.14. Where∣fore the first man could will the good, and refuse the evill; and againe refuse the good, and chuse the evill.
The Habites, which performe those faculties, are two. For wisedome per∣fecteth the vnderstanding; but righte∣ousnesse, the will.
Wisedome is an excellent and per∣fect knowledge, both of the superna∣turall good, whereby he knoweth God, and his felicity in God; and of the Na∣turall, whereby he knoweth the things created, and their naturesq 1.15.
Righteousnesse is that vprightnesse of the mind, whereby perfectly, that is, inwardly, and outwardly, it obeyed Gods will, according to the whole law; which righteousnesse was not onely of person, but of nature, because the first man was created in it, and vnto it, as the originall and roote of mankind, ••herevpon also, it is called Origi∣nallr 1.16.
And this is the manner of Gods
Image in the Soule. Now in Body man resembleth the Image of God, not ac∣cording to the partes, or according to it selfe, in respect eyther of Substance, or Figure, but partly in respect of the soule, whose Instrument it is; partly of the Person, a part whereof it maketh. For it doth most readily execute things both well vnderstood, and holily defi∣ned in the soule, and in person, as it were in a most cleare glasse; it also repre∣senteth the whole world, being the ve∣rity, and dignity of the very Creator, & Originall, (or first) patterne thereof.
Lastly, in the whole and entire person, the Image of God shineth forth, because of the vnion of the soule and body, both in respect of the con∣stitution of that whole man,, which e∣ven the faithfull themselues haue so admired, that by it they acknowledged Gods Image, as also in respect of his rule over all in former thinges; whereof the first man receyved from God, not onely the right and power, but also the vse and executions 1.17.
Gen. 1.27.
Gen. 1.7
Gen. 2.7 22. 1. Cor. 15.45.
Per tra∣ducem.
Psal. 33.14. Zach. 12.1 Heb. 12.9.
1. Tim 6.16. Luc. 16.22 & 23.43.
Gen. 3.19. Rom. 5.12 Iac. 1.15.
Act. 17.26.
Gen. 2 9
Gen. 2.7.
Ezec. 37 4.5. Mat. 10.28. 1. Cor. 15.19.
Col 3.10. Eccl. 17.6.
1. Cor. 7 37.
1. Co. 7.37. Rom. 8.7 Rom. 8.2 1
Col 3 10. Rom. 12.2
Eph. 4.24. 1. Thes. 5 23. Eccl. 9.29
Gen •• 19. Psal. 8.6.
Archi∣tectonicus. Prou. 16.4. Psal. 113.5. 1 Cor, 10.31.
Psal. 144 15. Ioh. 17.3