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
and is risen againe for our iustification If one dyed for all saith Saint Bernard in his 190 Epistle to Innocent Bishop of Rome then all were lead that so the satisfaction of one might be imputed to all euen as that one person bare the sinne of all No maâ— saith Kellison citing Saint Iohn hath greater charâ—ty then this to dye for his friend and especially for his enemy And this also extolleth Christs power most highly who by death ouercame death yea sinne also and condemnation Here it plainly appeareth by Kellisons owne words that sinne with the guilt and punishment is taken away by Christ and we deliuered fron all sin both originall and actuall veniall and mortall à culpa poena that is from the fault and punishment due to the same as the Annotations vpon the Rhems acknowledgeth and the very Canon law likewise confesseth 1. Ioh. 1. annot De consec 4 cap. 8. 2. Cor. 5.2 Rhem. pag. 570. in teaching that the Son God tooke vpon him the flesh of sinne that is to say sinfull flesh and the punishment he being without fault that so in the flesh of sin both the fault might be satisfied and the punishment also Nay more that we should be made the righteousnes of God in him For he hath made him to be sinne for vs which knew no sinne saith the Apostle that wee should be made the righteousnesse of God in him Vpon which place Saint Chrysostome cited by Doctor Fulke saith that we should be made the iustice of God in him what speech what mind can set forth these things worthily for him that was iust he made a sinner that he might make sinners iust But rather he said not so but that which was much more for he named not the quality but the essence he said not a sinner but sinne it selfe not onely him which sinned not but him which knew no sinne that we might be made he said not iust but iustice it selfe and the iustice of God For this is the iustice of God when iustification commeth not of workes seeing it is necessary that no spot be found but by grace by this meanes all sinne cleane vanisheth away In the meane time he suffereth them not to be extolled seeing God performeth all and sheweth the greatnesse of the giuer in that the former iustice was of the law and of works but this is the iustice of God Primasius vpon this text saith God the Father made his Sonne sinne for vs that is a sacrifice 〈◊〉 sinne The sacrifice offered for sinne in the law was called sinne although it did not sinne at all as it is written And he shall lay his hand vpon the head of his sinne c. By the bloud of these sacrifices that bloud which was shed for vs was prefigured for Christ being offered for our sinnes was called by the name of sinne that we might be made the iustice of God in him not in vs. Theodoret vpon this text saith That when he was free from sinne he suffered the death of sinners that he might loose theâ— sinne of men and being called that which we were hee made vs that which he was for he gaue vs the riches of his iustice Thus it doth appeare that Christ hath not onely taken away the paine and punishment of sinne but also merited a sempiternall righteousnes for vs which is as an Ancient saith the very roote of life Otherwise what would become of that faith which the Annotations vpon the Rhems speaketh of that reacheth to the life to come Rom. 10. annot making man assured of such articles as concerne the same As of Christs coming downe to be incarnate of his descending to hell of his resurrection ascension and returne againe to be glorified by which actions we be pardoned iustified and saued as by the law we could neuer be In vaine would our faith be saith the Apostle if Christ was not risen iustified from our sins we in him 1. Cor. 15. â—7 for theÌ„ we were yet in our sins that is guilty before God Therefore because Christ is risen we are no longer in our sinnes that is we are in very deed absolued from them and the punishment due for them Being thus compassed about with a cloud of witnesses concerning the perfect redemption of man who can but behold our King comming out of his sepulcher as out of a palace leading death in chains and the Prince of death fast bound in fetters of iron and with all his elect traine following him saying O death where is thy sting O graue Ibid. 15.55 56. where is thy victory The sting of death is sinne the strength of sinne is the law But thankes be vnto God that hath giuen vs victory in our Lord Iesus Christ by whom we haue redemption through his bloud Eph. 1.7 euen the forgiuenesse of our sinnes according to his rich grace Secondly forasmuch as that it standeth not with Christs Kingly power to begin and not to accomplish his subiects happinesse hee in his all-seeing wisdome hath merited the Spirit of his Father for vs through the effectuall working power whereof as by his diuine finger he writeth his law in our minds and hearts according to his promise So that the elect may say together with their Sauiour Heb. 8. Psal 40.8 I desired to do thy will ô my God I am ready to do it yea thy law is within my heart That is all knowledge to the performaÌ„ce of thy law which the naturall man cannot attaine vnto vnlesse God inlighteneth his vnderstanding to discerne betweene obiects things set before it in the holy Scriptures Againe Christ through the effectuall working of his Spirit prepareth the heart by making it soft and tender to will those things that are pleasing to God yea to do the will of God 1 Thes 4.3 whose will it is that we should be holy and cleane When he hath thus done he sitteth in the heart of man working both the will and the deed according to his good pleasure to the perfecâ— repairing of the Image of God in him God sittetâ— saith an Ancient in the heart of man like a King in 〈◊〉 palace in his word like a King in his Councell in hiâ— Church like a Generall in his army in his throne like a conquerour in his triumph Hee sate in the heart of Matthew whom of a Publican and notable sinner he made an Apostle and Euangelist He stirred such a course in the heart of Paul that of a cruell persecutor he became a faithfull and zealous Preacher Yea though Christ doth repaire that which we haue losâ— by Adams transgression according to the saying oâ— the Councell of Arausicanum chap. 21. Nature by Adam lost by Christ is repaired yet Kellison doth taxe his passion with this false imputation to egge vs forward to all vice to open a wide gappe to all licencious lilibertie and iniquitie But if a Pope with Bonifacâ— the eighth or Clement the sixth