from a noysome prison with the glorious image of God the fruits of saith that in the end we may appeare before Gods presence as Absolon did before his Father after hee had aboad two yeares reconciled to him in Ierusalem Concerning which inherent righteousnesse it is one thing also to speake of Iustitam vtatoris and Iustitiam comprehensum The iustice of those that tend to heauen in which there is imperfection and the iustice of those that already haue obtained the euerlasting kingdome in which kinde of iustice there is no imperfection In the iustice of those that tend to heauen we may behold the image of God repairing and in the iustice of those that haue obtained the euerlasting kingdome the image of God perfected Concerning which repaired estate when the Scriptures doth require vs to be renewed after the image of our Creator it doth testifie that our creation is lost within vs and when it sheweth how the same should be renewed it declareth also wherein the same is lost namely in righteousnesse holinesse And wi hall the necessity of renewing for without holinesse none can see God Of these in order And first we will speake of the power by which we are renewed Secondly of the instrumentall meanes through which we are renewed And lastly of the nature into the which we are renewed and the patterne into which we are to â—e made First for the power it consisteth to the effectuall working of Gods Spirit according to the saying of the Apostle 2. Cor. 4.6 God that commanded the light to shine out of darknesse is hee which hath shined in our hearts to giue the light of the knowledge of God in the face of Iesus Christ Againe the spirit is giuen to euery one to profite withall So I made you partakers of the diuine nature when I caused my spirit to dwell in you saith Saint Cyrilâ— For Christ is in vs changing our corruption into incorruption that we may be in the end as the Apostle speaketh a glorious Church without spot or wrinckle Secondly the instrument wherewith the Spirit of God is serued to work this renouation or change in vs is the written word and not the traditions of men according to the saying of the Apostle Of his owne will he begot vs with the word of truth Iam. 1.18 As we do receiue our beginning from the word so we receiue our nourishment growth likewise from the same Therefore the Apostle exhorteth vs as now borne â—abes to desire the sincere the milke of the Word that we may grow thereby 1. Pet. 2. To this end the Scriptures is giuen by the inspiration of God and is profitable to teach to improue to correct to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good workes The Scripture is profitable to teach saith Theodoret vpon this place 2. Tim. 3.16 For whatsoeuer we know not we learne out of it To reproue it reproueth our wiâ—ked life to correct for it exhorteth that they which haue gone astray returne into the right to instruct in righteousnesse for it teacheth the kindes of vertue that the man of God may be perfect furnished to all good workes Peter compareth the Scriptures Propheticall vnto a Lantherne with a candle giuing light in a darke place And the Prophet Dauid saith Psalm 119. Thy word ô Lord is a Lantherne vnto my feet and a light vnto my paths Without this light men doe wander in great darknes though they haue as many eyes as Argus that is be neuer so circumspect Apol. Bish Iewel pag. 555. If we haue not or know not what way to go saith Saint Augustine cited by Bishop Iewel what shall it profite you whither to go Hauing thus set downe the power and instrument by which we are renewed now lastly two thinges remaine in this recreation to bee considered The first is the nature into which we are renewed The second is the parterne to the which we are to be made First for the nature it is knowledge the light of the minde Secondly for the patterne God looketh vnto his owne glory and maketh vs according to that forme in our vnderstanding he maketh light like vnto his owne light by causing light to shine out of darknesse that is out of our vnderstandings that before knew not God In the will he maketh holinesse like vnto his owne holinesse concerning both which the Apostle exhorteth vs to put on the new man which is renewed in knowledge after the image of God Againe put on the new man which after God is created vnto righteousnesse and true holinesse He then that will put on this new man must first cloath his vnderstanding with knowledge which is obtained with much reading meditation oâ— study and not infused by speciall reuelation as in times past for the most part Therefore it behoueth a Christian that will attaine to this heauenly notion to reade the Scriptures continually with that kingly Prophet King Dauid who through continued study therein became more excellent then his teachers To pray with Daniel the Prophet whom no decree could hinder from praier To meditate with Isaac who walked out euery euening to meditate For as S. Augustine saith Reading without study or meditation is dry and barren Meditation without study or reading is erroneous and praier without cogitation or study iâ— halfe cold and vnsâ—â—itâ—â—ll The soule that will flye saith Nicholas Cusaâ—â—â— into the wildernesse of contemplation must haue two wings the one of deuotion the other of knowledge or vnderstanding For as S. Hierom cited by B. Iewel saith As it is more to do the will of God then to know it so the knowlâ—dge of the same goeth bâ—fore doing In goodnesse â—â—ing goeth before in order knowledgâ— Christ himselfe testifieth that the eye of the soule is vnderstanding Iohn 17. O Father thâ—s is â—uâ—rlâ—sting life to know thee the onely and very God and Iesus Christ whom thou hast sent Habet sides oculos suos Faith as S. Augustine teacheth hâ—th her eyes to sâ—e witâ—all Visio anima intellectus â—st saith Saint Bernard The seeing of the soulâ— is vnâ—erâ—â—â—nâ—ing with these eyes we see Christ that is to say we vnderstand Christ or beleeue in Christ Nay saith it selfe is called in the Rhems an vnderstanding Therfore we cannot be said to grow from faith to saith and from strength to stregnth but by increase of knowledge For Veritas pedetentium cognoscit Truth is knowne by little and little through which growth we passe as children doe from milke to strong meate according to the saying of the Apostle Heb. 5.13 Euery one that vseth milke is vnexpert in the word of righteousnesse for he is a babe but strong meate belongeth to them that are of age which through long custome haue their wits exercised to discerne both good and euill Secondly as knowledge goeth before so actioÌ„ followeth after hauing for the grouÌ„d holinesse created by Gods
body or soule of Adam was the image of God but that it had it residence in both In the body there was maiesty representing a diuine maiesty immortality and innocency which as spirituall rich robes decked the same with an vnspeakeable beauty In the firmament of the soule the image of God in knowledge and the same in righteousnesse and holinesse Col. â— 10 Ephâ—s â— 24 as glistering lights did shine â—orth to the garnishing thereof In the vnderstanding as a bright shining sunne soundnesse of reason ouerspread his glorious rayes In the will vprightnesse and holinesse The libertie of the will shewing forth some very diuine matter in the soule like a precious stone set in gold as Saint Bernard speaketh was â—â—ch that by it owne and proper motion it chose and refused that which sound reason said was to be chosen and refused that is the choise of good and euill was free Briefly to take along with vs one of our aduersaries â—â—rney of the new râ—ligion pag. 253. that his owne mouth may condemne him Adam saith Kellison was enriched with a soule filled with grace and spirituall treasures which was prone to vâ—rtue not inclined to vice neither molested with concupiscence nor ouer-ruled by passion but ruled reason which was ruled by grace His superiour part was obedient to God his inferiour part to the superiour sensualitie to reason the flesh to the spirit and all creatures to him were obedient Now God hauing created Adam in this surpassing glory placed him in Eden where he was inuironed about with varietie of pleasures And because it was necessary that maÌ„ adorned with such height of dignity should yet owe homage vnto his creator as to the supreme Maiesty he made a couenant with him founding it in that pure and holy nature of mans part in which he was made On Gods part in Gods owne law ingrauen in mans heart by his diuine finger in the first creation And not in Christ nor the grace of God in Christ For then God hauing a delight to be with man and man with God there was no breach nor variance that there needed a mediator as after Adams fall there did when a new couenant was to be made namely the couenant of grace in Christ in which legall or natural couenant the Lord promised vnder condition of holy and good workes in obedience and faith to be performed a coÌ„tinuance of immortality through a perpetuall life free from sorrow sicknesse age and death it selfe or otherwise if by disobedience he transgressed death In the day that thou eatest thereof thou shalt dye the death saith God to Adam in his fatherly warning or admonition to the end he should not fall Iehouah who had thus made the Angels witnessing spectators of the purity of Adams creation yee for a further testimony likewise to all succeeding ages concerning the goodnes of the Angels of man and all creatures it is said God saw all that he had made and it was very good In the heauens when this celestiall Oracle was published the Angels stood in their beauty surpassing excelling in Wisedome Power Holinesse and Happinesse In paradise Adam was in most admirable glory meditating in the height of his vnderstanding in the mirrour of the diuine Deity neither was there in heauen or earth any enemy to be seene or found to vnrobe Adam by breach of the couenant of the illustrious image of God But as it commonly falleth out in best gouerned states though the Prince do shew neuer such loue to the subiect by the gift of honour and rich possessions yet some are so vngratefull that by conspiracy and in hatred of all piety they seeke to murther their Prince and Soueraigne that they might while streames of bloud inuironne the mournefull throne set the crowne vpon their owne tyranicall heads so in some sort it fell out in heauen the beâ—utiful citie of perfection For some of the Angels not contented with the blessed permanent state in which they were created hauing Lucifer for their General became aduersaries to God by conspiring in the height of their ambition to plucke the royall and euer-shining Diademe off their creators head Insomuch that in Gods iustice they were throwne downe like lightening from heauen That they might at the time appoynted be chiefe as a terrour to all traytors in hellish torments that would haue bene aboue God in heauenly pleasure and felicity Lucifer and his associates thus banished the coelestiall Hierusalem like a wandring Archtraytor that desireth euery one to be like himselfe by infusing into others his poysoÌ„ through hellish perswasion set vpon Adam vsing his wife as an instrument to effect what he intended And like as an Aspe doth first send poyson with a tickling delight into one veine and so from veine to veine vntill the vitals be seized vpon and the body wrapped in the armes of Death So did Satan first by sugered temptation eclipse the cleare shining light of Adams vnderstanding when he caused him to call in question the Lords commandement And afterward wounded him with the sting of concupiscence inwardly hauing procured him to reach his hand towards the apple But once eating and by eating transgressing he was wounded to death And by transgression likewise of the law which is a priuation and want of conformity with the law of God the glorious eye of the vnderstanding became presently obscured like a dead mans eye 1. Ioh. 3. with thicke and palpable darknesse of ignorance And the shining beauty of the will turning away from righteousnesse and holinesse was ouerwhelmed with the darksome cloudes of impurity and iniustice and became through the hardnesse of heart deceiptfull lusts corrupt froward and more poisoned then the minde it selfe Briefly Adam like an euil maÌ„ that hateth the light being become the companion of of death hating his Creator â—uruey of â—he new â—eligion â—ag 353. thought forthwith to hide himselfe vnder shade trees from his presence from whom darknesse it selfe cannot be hidden Thus when by sin as Kellison saith man would not be subiect to God he became a slaue to his owne flesh passions and sensuality hell and damnation And of all this seruile subiection sinne was the cause For when Adam sinned and we in him transgressed we were by and by guilty of death which is the reward of sinne and by sinne we became slaues to sinne and concupiscence For as Christ saith Whosoeuer sinneth is a slaue to sinne And being slaues to sin we were slaues to the Diuell who hath no authority or power ouer vs but by sinne and being slaues to the Diuell we were the captiues of hell Though this be the state of all the sons of men whose birth-right Adam sold in the height of his pleasure for an apple Rom. 5.18 Heb. 12.16 Suruey pag. 580. and not onely his owne as Esau did for a portion of meate in his hunger Yet God who is good and iust and must be iust as Kellison saith else were he
calleth Lay mens bookes and sit enough for raskally people as he stileth them In this doing they haue taken the candle out of their hands that their the euery and falshood mâ—â— not be espyed For as Theophilact saith The 〈◊〉 of God is the candle whereby the theeft or fals◠〈◊〉 is espied And withall vnarming them of all Spirituall armour as the Philistines did the Israelites of thier weapons haue carryed them into the â—ildernesse where Antichrist sitteth that they may with more facility make pray of their soules The Helmet of saluation the Shield of faith the Breast-plate of righteousnesse the Girdle of verity the Sword of the spirit which is the word of God and the Shooes they should put on their feet that they might be shod with the preparation of the Gospel they haue taken away Neither haue they thus left them for with false glosses expositions they haue stopped vp Iacobs well that they may not drinke of that water that who so drinketh of shall neuer thirst but of the puddles of Romish fountaines which maketh them cry like men in an ague for more Masses to be said after their death for more pardons to be purchased to the freeing them from Purgatory that Elizian field of the Popes Hauing thus farre proceeded now it remaineth to bee intreated of how they misse-leade the people likewise First concerning the nature into which they are to bee repaired Secondly concerning the patterne into which they are to bee made First concerning the nature they teach darknesse in stead of light Ignorance say they is the mother of Deuotion Lastly for the patterne as God looketh vnto himselfe and createth in his elect by the effectuall working of his Spirit light like vnto his owne light and holinesse like vnto his owne holinesse So they frame through the Spirit of Antichrist continually working in a mystery and couertly in their owne traditions darknesse like vnto their owne darknesse and vnholinesse like vnto their owne vnholinesse First in the vnderstanding they supplant ignorance in the place of knowledge the image of Sathan in stead of the image of God If a man saith Hosius haue the exposition of the Church of Rome touching any place of Scriptures although hee neither know nor vnderstand whether and how it agreeth with the words of the holy Scriptures yet hee hath the very word of God It is written likewise in their Rhems that it is not necessary to vnderstand our praiers Againe praiers not vnderstood of the party is acceptable Againe it is enough that they can tell this holy Orâ—ison to be appointed vnto vs to call vpon God in all our desires more then this it is not necessary Thus they say to their Schollers with Elzay the notable heretique among the Iewes Epipha Here. 19. Let no man seeke the interpretation but onely in his prayer say these words By this which hath bene already spoken we may perceiue that it is not necessary for the common people by their doctrine either to vnderstand their Scriptures or their prayers Apol. B. Iewel pag. 609. for it is enough for them to beleeue what the Church teacheth not what the Scriptures commandes For saith Pignius cited by Bishop Iewel No man may beleeue any thing by the authoritie of any Scripture But saith Hosius whatsoeuer the Church teacheth namely the Church of Rome is the expresse word of God For the Church saith Lodouicus a Canon of the Church of Lateran in Rome is the liuely breast of the Church but the Scriptures are as it were dead Inke Thus it doth plainly appeare that they teach darknesse in stead of light ignorance in place of knowledge the image of Satan for the image of God Lastly it doth remaine to proue that they doe likewise teach inherent euill to be inherent righteousnesse First in sending the people from the reading of Scriptures which is the best part that Mary did choose no worke to be preferred before it for it is written Mary hath chosen the best part Tâ— meditate in images which are as the Annotations vpon the Rhems teacheth 1. Iohn 5. annâ—t The bookes of the vnlearned and the people ought to bee taught the true vse of them This is a notion of darknesse in the vnderstanding an action of idolatry in the will an inherent euill and not an inherent righteousnesse For God will haue vs to know him in that image of his Ier. 9.24 that he hath ingrauen in the holy Scriptures For it is writteÌ„ Let him that glorieth glory in this that he vnderstandeth and knoweth mee for I am the Lord which sheweth mercie iudgement and righteousnesse in the earth For in these things I delight saith the Lord. Secondly whereas the Lord hath appointed the word to bee preached vntill the doctrines of bookes surcease and wee immediatly taught from God For seeing the world by wisedome knew not God in the wisedome of God 1. Cor. 1.24 it pleased God by the foolishnesse of preaching to saue them that beleeue saith the Apostle First bren But Paulâ—â— the fifth saith They cannot namely the Catholickes so stiled heare a Sermon without endangâ—ring the worship of God and their owne saluation But a Masse they may wherein Christ is dishonored and a round cake worshipped and offered for the saluation of their soules This is not inherent righteousnesse but inherent euill and the greatest idolatry that euer was Thirdly they send the people to seeke their saluation in consecrated Churches in holy water hallowed fire and ashes in Masses Pardons merits of supererogation and such like but these are actions of inherent euill and not of inherent righteousnesse Fourthly whereas Saint Augustine saith there is but one hope of all the godly which groane vnder the burthen of corruptible flesh and infirmity of this life that we haue an aduocate with the Father Iesus Christ the righteous But they finding many other hopes send the people sometimes to the blessed virgin to pray in this sort O Mary pure chast holy haue mercy vpon vs wretches virgin mother make thy Son reconciled vnto vs let the wisedome of the Father saue vs by the praiers of the mother Sometimes to Adelme O God which hast this day lifted vp thy holy Bishop Adelme to eternal ioyes we beseech thee let thy mercy bring vs thither by his merit This is inherent euill and not inherent righteousnesse Briefly they being Tuâ—ba grauis paci placiâ—â—que inimica quieti Foes to peace and enimies to rest incite the people sometimes to rebellion sometimes to the murthering of Princes vnder the colour of merit This is not inherent righteousnesse but inherent euill which the spirituall as Saint Ireneus saith shall iudge The spirituall also shall iudge all that make schismes which be cruell not hauing the loue of God and respecting more their owne gaine then the vnity of the Church mangle and diuide and as much as in them lyeth for small causes kill the great and glorious body of Christ Speaking peace