had ment to say if a man know not himself to be a sinner nor thirst after righteousnesse hée cannot tast of the swéetnesse of Iesus Christe how swéete it is to talke of him to thinke of him and to follow his most holy life But when we once throughly knowe our owne infirmity by meanes of the law let vs hearken too S. Iohn Baptist who poynteth vs too the soueraigne Phisition with his Finger saying Beholde the Lambe of GOD which taketh away the sinnes of the worlde For hée it is that deliuereth vs from the heauie yoke of the Lawe abrogating and disanulling the curses and sharpe threatninges of the same healing all our infirmities reformyng our free will returning vs too our ancient innocency and repairing in vs the image of our God insomuch that according to S. Paules saying like as by Adam we bée all dead so by Iesus Christ we are al quickened And it is not to beléeued that the sinne of Adam which we haue by inheritance from him shoulde be of more force than the righteousnesse of Christe that which we also inherite by faith It séemeth that man hath great cause to complayne that without any reason why hée is conceaued and borne in sinne and in the wickednes of his parents by meanes of whoÌ„ death reigneth ouer all men But nowe is all our sorow taken away in as muche as by a like meane without any occasion geuen on our behalfe righteousnes and euerlasting life are come by Iesus Christe and by him death is sâ—aine whereof Saint Paul maketh a very godly discourse which I purpose too set downe héere following Wherfore faith he like as by one man sin entred into the world death by sinne euen so death went ouer al men forasmuch as al men haue sinned For vntil the law sinne was in the worlde but sinne was not regarded as long as there was no law Neuer the latter death reigned from Adam vnto Moyses euen ouer them also that sinned not after the like manner of the transgression of Adam who was a figure of him that was to come But yet the gift is not so as is the offence for if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Iesus Christe hath abounded vnto many Neither is y â— gift so as that which entred in by one that sinned For the fault came of one offence vnto condemnation but y â— gift is of many offences to iustification For if by the offeÌ„ce of one death reigned through one much more shall they which receiue the abundance of grace and of the gift of righteousnesse reigne in life through one that is Iesus Christ. Likewise then as by the offence of one that fault came on al men to condeÌ„nation so by the righteousnesse of one the benefite abounded toward all men to the iustification of life For as by one mans disobedieÌ„ce many were made sinners so by the obedience of one shal many also bée made righteous Moreouer the lawe entred thereupon that the offence should abound neuerthelesse where sinne abounded there grace abounded muche more that as sin hath reigned vnto death so might grace also reigne by righteousnesse vntoo eternall life through Iesus Christe our Lord. By these wordes of S. Paul wée manifestly perceiue the thing to be true which we haue said héereto fore that is to wit that the law was geuen too make sinne knowne which sinne wée doe also knowe not to be of greater force than Christes righteousnesse wherethrough we be iustified before God For euen as Iesus Christ is stronger than Adam was so is his righteonsnesse more mightie than the sinne of Adam And if the sinne of Adam was sufficient enough to make al men sinners and children of wrath without any misdéedes of our owne muche more shall Christes righteousnesse be of greater force to make vs all righteous and the children of grace without any of our owne good workes which cannot be good vnlesse that before we doe them we our selues be made good as Augustine also affirmeth Hereby a man may know in what errour they bée who by reason of some great offence despaire of Gods good wil imagining that he is not willing to forgeue couer and pardon al sinne hauing already punished and chastized all our â—â—â—es and iniquities in his owne onely begotten and dearly beloued sonne and consequently graunted a generall pardon to all mankinde which euery body enioyeth that beléeueth the gospel that is to say which beléeueth the happy tidings of the Apostles haue published through the whole world saying We beséeche you for Iesus Christes sake bée yée reconciled vnto GOD for he that neuer knew sinne was made a sacrifice for our sinne that we might become righteous in him The prophet Esay for seeing this great goodnesse of God writeth these heauenly wordes which doe so well paint out the passion of our Lorde Iesus Christ and the cause thereof as it is not to be founde better described eveÌ„ in the writings of the Apostles Who saith he wil beléeue our report and to whom is the arme of the Lord reuealed But hée shall growe vpp before him as a branch and as a roote out of a dry grounde hée hath neither forme nor beautie when wée shall sée him there shal be no fourme that wée should desire hym Hée is despised aâ—d reiected of men he is a man full of sorrowes and hath experience of infirmitie wee hidde as it were our faces from him hée was despised and wee estéemed him not Surely hée hath borne our infirmities and carried our sorrowes yet we did iudge him as plagued and smitten of God humbled but he was wounded for our transgressions he was broken for our iniquities The chastisement of our peace was vpon him and with his stripes we are healed All we like shéepe haue gone astray wee haue turned euery one to his owne way and the Lorde hath laide vpon him the iniquitie of vs all he was oppressed and he was afflicted yet did he not open his mouth He is brought as a shéepe to the slaughter as a shéepe before the shearer is dumme so he openeth not his mouth O great vnkindnesse O thing abhominable that we which professe our selues Christians and heare that the sonne of God hath taken all our sinnes vpon him and washed them out with his precious blood suffering himselfe to bee fastened too the Crosse for our sakes shoulde neuerthelesse make as though we woulde iustifie our selues and purchase forgeuenesse of our sinnes by our owne woorkes as who woulde say that the desertes righteousnesse and bloodshed of Iesus Christe were not enough too doe it vnlesse we came to put too our workes and righteousnesse which are altogether deâ—iled and spotted with selfe loue selfcliking selfprofite and a thousande other vanities for which wee haue neede to craue pardon at Gods hand rather then reward Neither doe we thinke
the members of his eldest sonne whose perâ—ection and righteousnesse doeth supply all our vncleannesse and imperfection which arenot layde to our charge forsomuche as they be couered vnder the purenes and innocencie of Iesus Christe and come not to iudgement before God And héereupon it coâ—neth too passe that all our woorkes which proceede of a true faith notwithstanding that they be wholy sinful and corrupt of themselues shall neuerthelesse bée praysed and allowed by Iesus Christe in the generall iudgement because they bee the fruites and Testimonies of our faith whereby wee bée saued For insomuche as we haue loued y â— brethren of Iesus Christ wée shall shew euidently that wée haue also béene faithfull and brethren of Christe and therefore by faith wée shall bee put in full possession of the euerlasting kingdome which our soueraigne Lord God hath prepared for vs before y â— creating of the world not for our merites sakes but through his mercy whereby he hath chosen vs and called vs to the grace of his Gospel and made vs righteous to the intent to glorifie vs euerlastingly with his only begotten sonne Iesus Christe who is the holinesse and righteousnesse of vs but not of them which wyll not confesse that faith is sufficient of it selfe too make a man righteous and acceptable to the Lord GOD who through his fatherly goodnes and louing kindnes offereth and giueth vs Iesus Christe with his righteousnesse without any desert of our owne works What thing can work or cause a man too deserue so great a gyfte and Ireasure as Iesus Christe is This treasure is geuen only through the grace fauour and mercyfulnesse of GOD and only faith is the thing that receiueth suche a gift as too make vs inioy the forgiuenesse of our sinnes And therfore when S. Paul other Doctors say that only faith maketh men righteous without workes they meane y â— it maketh vs so inioy y â— general forgeuenesse of our sinnes and to receiue Iesus Christ who as saith S. Paul dwelleth in our heartes by faith and ouercomming and pacifiyng the troubles of our consciâ—nces satisfieth Gods iustice for our sinnes Furthermore it appeaseth Gods wrath iustly mooued against vs quenetheth the fyre of Hell whereinto our naturall corruption did throw vs headlong and chéerefully destroyeth and ouerthroweth the Deuil togeather with al his power and tyranny Which things all y â— works that al y â— men in the worlde can lay together are not able to deserue nor to bring to passe That glory and that prerogatiue is reserued alonly to the sonne of God that is to wit too the blessed Iesus Christe who hath power aboue all the the powers that are in heauen in earth and in Hell and giueth himselfe and his merites to al such as distrusting in theÌ„selues doe set their whole hope of being saued in him and in his merites And therefore let no man beguile him selfe when hée heareth it saide that onely fayth iustifieth without workes and think as false christians doe who drawe all thinges to liue fleshly that the true faith consisteth in beléeuing the bare sâ—rory of Iesus Christ after the same manner as men beléeue the story of Caesar or Alexander Suche manner of beliefe is but an historicall belief grounded méerely vpon the report of men vpon their writinges lightly imprinted in our conceite by a certaine custome and is like to the faith of the Turkes who for the like reasons beléeue the fables of their Alcaron And such a faith is but an imagination of man which neuer renueth the harâ— of man nor warmeth it with the loue of God neyther doe any good woorkes insue or any change of life which faith shoulde bring foorth And therfore they falsty hold opinioÌ„ against y â— holy scripture and agaynst the holy Doctors of the church y â— only faith maketh not maÌ„e righteous but y â— they must also haue works vnto whoÌ„ I answere that this historical and fond beléefe and all the workes that insue therof are not only vnable to make a man righteous but also doo cast the parties headlong to the bottome of hel like vnto those y â— haue no oyle in their larpes that is to say no liecly â—aith in their harts The fayth that maketh men righteous is a work of God in vs wherby out old man is crucified wee being transformed in Iesus Christe become newe creatures the déere beloued children of God This heauenly faith is it that graffeth vs into the death and resurrection of Iesus Christ consequently mortifieth our flesh with the affects lustes therof For when we by the operation of fayth do knowe our selues to be dead with Iesus Christe wee are at a full point with our selues with the world are throughly resolued how it is méete that they which are dead with Iesus Christe shoulde mortifie their earthly members that is to wit the sinfull affections of they mind and the lusts of the flesh forasmuch as we know we bee raysed againe in Christ we bend our selues to the leading of a spirituall holy life like vnto that which we shal liue in heaueÌ„ after the last resurrection This holy fayth making vs to inioy the general pardâ—n that is published by the Gospel bringeth vs into the kingdome of our good God and pacifieth our coÌ„sciences mainteining vs in coÌ„tinual ioy holy spiritual sweetnes This self-same faith knitteth vs vnto God maketh him to dwell in our heartes clotheth our soule with himself so as theÌ„ceforth the holy Ghost moueth vs to doe the same things wherunto he moued Iesus Christ while he was in the world was coÌ„uersant among men that is to wit vnto lo wlines meekenes obedientnes vnto God louingnes other perfections wherthrough we recouer y â— image of God For these selfsame causes Iesus Christ did rightly attribute blessednes vnto this inspired faith which blessednes cannot be v â—out good works holines of life And how can it bée that a Christian should not beocme holy seeing that Iesus Christ is become his holines through â—aith Therfore by faith we be iustified saued and therfore S. Paul doth in a maner alwaies call those Saints whom we call nowe Christians who if they haue not Christs spirit are none of Christes consequeÌ„tly no ChristiaÌ„s at al. But if they have the spirit of Iesus Christe to rule and gouerne them we must not doubte but that although they knowe well that they bee made righteous through faith onely yet for al that they will become neuer the more slouthfull to do good workes For Christes spirite is the spirit of loue and loue cannot bee idle nor cease from the doing of good works But if we will say the truth a maÌ„ can do no good works except he first know himselfe to be become righteous by faith for before he knoweth that his dooing of good woorkes is rather too make himselfe righteous
he take no liberty to sinne for this doctrine belongeth to none suche as honor themselues with the name of Christians confessing Christ with their mouth and yet deny him in theyr déedes But it cōcerneth the true Christians who though they fight manfully against the fleshe the worlde and the Deuil doe notwithstanding fall dayly and are constreyned to say Lorde forgeue vs our offences These are they to whom we speak to comfort them and to holde them vp that they fall not into despayre as though the blood of Christe washed vs not from all sinne and that hée were not our aduocate and the Attonementmaker for his members And therefore when wée bée prouoked too doubt of the forgeuenesse of our sinnes and that our owne cōscience beginneth to trouble vs then must wée furnishe our selues with true faith out of hād haue recourse to the precious blood of Iesus Christe shed for vs vpō the altar of the crosse distributed to his Apostles at his last Supper vnder the veile of a most Holy Sacrament which was ordeined by Christ to the end y ◠wée shoulde celebrate the remembrance of his death and that by the same visible Sacrament our troubled consciences might be assured of our attonement with God The blessed Iesus Christe made his last Will when he said this is my body which is geuen for you and this is my blood of the new Testament which is shed for many for the forgeuenesse of their sinnes Wée knowe that a Testament saith S. Paul although it be but a mans Testament yet neuer thelesse if it be allowed no man dispiseth it or addeth any thing to it and that no Testament is of force til the testator be dead but hath ful power after y ◠parties decease Then did Iesus Christe make his Testament wherin he promiseth forgiuenesse of sinnes and the grace and good fauor of him selfe and of his father togeather with mercy and euerlasting life And to the intent that the saide Testament shoulde be of ful force he hath confirmed it with his owne precious blood and with his owne death By reason whereof Saint Paul sayeth that Iesus Christe is the Mediator of the newe Testament that by his dying for the the redemption of those transgressions which were in the former testament they that are called might receiue the promise of the eternal inheritance For whersoeuer is a Testament there must also be y ◠death of the Testator for the Testament is confirmed by the death of the partie insomuch as it is of no value so long as the maker of it is aliue Wherefore we be very certaine assured by the death of Iesus Christe that his Testament is auaileable whereby all our misdéedes are pardoned and we made heyres of eternal life And for a token and faithfull pledge héereof in stéed of a Seale he hath left vs this Diuine Sacramente which not onely giueth our soules assured hope of their euerlasting Saluation but also warranteth vnto vs that immortality of our flesh forasmuch as it is euen nowe quickened by that immortall flesh of his in a certaine maner becōmeth partaker of the immortalitie therof he that is partaker of that diuine flesh by faith shal not perish for euer But vnto him that receiueth it without the saide faith it turneth too a dangerous poyson bicause that like as whē bodily sustenance findeth the stomacke incumbred with euill humors it corrupteth likewise and worketh great anoyance euē so if this spirituall foode light into a sinfull soule that is full of malice and misbeliefe it casteth it headlong intoo some greater ruine not through it owne default but because that too the vncleane and vnbeléeuer all thinges are vncleane notwithstanding that the thinges bee sanctified by the Lords blessing For saith S. Paul be that eateth of that bread drinketh of that cup unworthily is is giltie of the body and blood of the Lord and hée eateth drinketh his own damnation bicause he maketh no differēce of the Lordes body For he maketh no difference of the Lords body which presumeth to the Lords supper without faith and charity And forasmuch as he beleueth not that body to be his life and the cleanser of all his sinnes he maketh Iesus Christe a lyar and treadeth the sonne of god vnder foote and estéemeth the blood of the Testamente whereby he was sanctified but as a cōmon worldly thing and doth great wrōg to the spirite of grace he shal be punished very sore at Gods hād for this his vnbelief and wicked hypocriste For whereas he reposeth not that trust of his iustificatiō in the passiō of our Lord Sauior Iesus Christ yet neuerthelesse he receiueth this most holy Sacrament and maketh protestation that he putteth not his trust in any other thing Wherby he accuseth himselfe and is witnesse of his owne iniquitie and condēneth himselfe to euerlasting death by refusing the life which GOD promiseth him in that holy Sacrament And in this point when the Christiā féeleth that his enimies are like to ouercome him that is too wit when he beginneth too doubt whether hee haue receiued forgiuenesse of his sinnes by Iesu Christe and that he shall not be able to withstand the Deuill and his temptations and that the accusation of his owne doubtfull conscience comes too presse him so as he beginneth too feare least Hell fire should swallow him vp death hold him in his euerlasting bands by reason of gods wrath I say when the good Christian féeleth himselfe in suche an agony Let him get him to his holy Sacrament with a good hearte and stout courage and receiue it deuoutly saying in his heart and answering his enemies thus I confesse I haue deserued a thousand hels and euerlasting death by reason of the great sinnes which I haue committed But this heauenly Sacramēt which I receiue at that preset assureth me of the forgiuenesse of all my misdoinges of mine attonement with God For if I haue an eye to my works there is no doubt but I acknowledge my selfe a sinner condemne mine owne self in such wise as my cōscience should neuer be quiet if I should thinke that my sinnes are pardoned mée for my workes sake But when I looke to the promises and couenants of God who promiseth me forgeuenes of my sinnes by the blood of Iesus Christe I am as sure I haue obteined it that I haue his fauour as I am sure y ◠he which hath made y ◠promises couenants cannot lye nor deceiue and through this stedfast faith I become righteous by Christes righteousnes wherthrough I am saued and my conscience quieted Hath he not geuen his most innocent body into the hands of sinners for our sins Hath hee not shed his blood to wash away my iniquities Why then doest thou vexe thy selfe O my soule put thy trust in the Lorde who beareth thée so great loue that to deliuer thée
from eternall death it hath pleased him that his only sonne should suffer death and passion who hath taken vpon himselfe our pouertie to geue vs his riches laid our weakenesse vpon himselfe to stablish vs in his strength become mortall to make vs immortall come down untoo the earth to aduance vs vpp too heauen and become the sonne of man with vs too make vs the children of God with himselfe Who is hee then that shall accuse vs God is he that iustifieth vs and who shall condemne vs Iesus Christe is dead for vs yea and rysen agayne 〈◊〉 vs and sitteth at the right hande of God making intercessioÌ„ for vs. Let vs then D my soule leaue of these teares and sighes THE CIII Psalme 1 MY Soule prayse thou the Lorde and all that is within me praise his holy name 2 My soule prayse thou the Lord forget not all his benefites 3 Which forgiueth al thine iniquitie healeth all thine infirmities 4 Which redéemeth thy life from the graue and crowneth thée with mercy and compassion 5 Which satisfieth thy mouth with good thinges and thy youth is renued like the Eagles 6 The Lorde executeth righteousnessâ— and iudgement to all that are oppressed 7 No made his waies knowne vnto Moses and his workes vntoo the children of Israell 8 The Lord is ful of coÌ„passion and mercy sâ—ow to anger and of great kindnesse 9 We will not alway chide neither kéepâ— his anger for euer 10 He hath not delt with vs after our sins nor rewarded vs according to our iniquities 11 For as high as the heauen is aboue the earth so great is his mercie towarde them that feare him 12 As farre as the East is from the West so far hath he remoued our sinnes from vs. 13 As a father hath compassion on his children so hath the Lord compassion on them that feare him 14 For he knoweth whereof we be made he remembreth that we are but dust 15 The dayes of man are as grasse as a floure of the field so florisheth he 16 For y â— winde goeth ouer it it is gone and the place therof shall know it no more 17 But y â— louing kindnes of y â— Lord endureth for euer euer vpoÌ„ theÌ„ that feare him amp his righteousnes vpon childrens childreÌ„ 18 Unto them y â— keep his couenaÌ„t think vpon his commaundements to doe them 19 The Lord hath prepared his throne in heauen and his kingdome ruleth ouer all 20 Praise the Lord ye his Angels that excel in strength that doe his commandemeÌ„t in obeying the voyce of his woordâ— 21 Praise the Lord al ye his hostes ye his seruants that do his pleasure 22 Praise the Lord all ye his works in al places of his dominion my soule prayse thou the Lorde So hath he had mercy on vs in giuing vs his onely sonne With this faith w t those thaÌ„ksgeuings with these or such other like thoughts must wee receiue the sacrament of the body and bloode of our Lorde Iesus Christ. After this maner is all fearfulnesse driuen out of the soule of the Christian and charity is increased fayth strengthened the conscience quieted the toung neuer ceasseth to prayse God and to yéeld him infinit thanks for so great a benefite This is the vertue efficacie only trust of our soule This is the rocke wherevpon if the conscience be buylded it feareth nother tempest nor the gates of hel nor Gods wrath nor the law nor sinne nor death nor the diuels nor any other thing And forasmuch as the substance of the Lords supper and table consisteth is this diuine sacrament When the Christian is at it he must hold his eyes fastened continually vppon the passion of our gratious Sauiour beholding him on the one side vppon the crosse loden with all our sinnes and God on the other side punishing chastising and whipping his owne onely begotten and Déerebeloued sonne in steade of vs. O happie is that man that shutteth his eyes from al other sights and will neither heare nor sée any other thing than Iesus Christ crucified in whoÌ„ are layde vp and bestowed al the treasures of Gods wisdome and diuine knowledgeâ— Blessed say I is he that féedeth his minde with so heauenly a foode and maketh himselfe drunken in the loue of God with so sweete and singular a liquor But before I make an ende of this matter I will first aduertise the Christian that Sainte Augustine hath ordinarily béene woont too terme this holy Sacrament the bonde of charity and the mystery of vnity And he saith that whosoeuer receiueth the mystery of vnitie regardeth not the bond of peace receiueth not the Sacrament to his owne behooâ—e but as a witnesse agaynst himselfe Therfore we must vnderstaÌ„d y â— the Lorde hath ordeyned this holy sacrameÌ„t not only to make vs sure of y â— forgiueues of our sins but also to inflame vs to peace vnity brotherly charitie For in this Sacrament the Lord doth after such a maner make vs parlakers of his body as he becommeth al one thing w t vs we with him By reasoÌ„ wherof forasmuch as he hath but one body wherof he maketh vs Partakers it is méetâ— that we also shoulde by such partaking becom al one body together amoÌ„g our selues And this vntoÌ„ is represeÌ„ted by the bread of the sacrament which as it is made of many grains mingled kneaded together in such wise as one of them caÌ„ not be discerned froÌ„ another So also must we be toyned together after such a sort so vnited together into one agréement of mind as no diuision may créep in And this doth S. Paule shew vs when he saith Is not the cup of blessing which we blesse the coÌ„munioÌ„ of the blood of Iesus Christ is not the bread y â— we break the coÌ„munion of the body of Iesus Christe whereas we be many yet are we but one bread and one body forsomuch as we be all Partakers of one bread By these thinges we vnderstand that when we receiue his most holy coÌ„munion we must coÌ„sider that we are al of vs ingraffed into Christ are all become members of one selfsame body that is to wit of Iesus Christ in such wise as we caÌ„not offend defame or despise any of our brethren but we must therewithall offend defame and despise our saide head Iesus Christ neyther caÌ„ we be at variance w t any of our brethren but in likewise we must be at oddes with him Also we cannot loue him excepte wee loue him in our brethren Look how much care we haue of our owne bodie so much must we haue of our Christian brethren who are the meÌ„bers of our body And like as no parte of our body féeleth any griefe which spreadeth not it selfe into al the other parts so ought we to determine w t our selues that our brother feleth not any inconuenience which should not moue vs to coÌ„passioÌ„ With such maner of thoughtes must