vs be certaine that they shall remaine still with vs and looke by the selfe same grace that they were freely bestowed vpon vs by the same they shall be keept and encreased Also there is an other place of the Apostle that all they which were predestinate to life shall afterwarde be called iustified and in the ende glorified If these fower pointes wherein is contained the whole summe of the saluation of God his children be so chained in order one to the other by an immutable decree of God we must cōclude that as our election is sure stable permanent so also are the other effectes that do necessaryly follow it Also that which S. Iohn sayeth in his first Epistle that he that is borne of God sinneth not and the wicked toucheth him not Also that goodly protestation that the Apostle maketh for him selfe and all the faithfull with so great assuraunce I am sayth he certaine that there is neither death nor life nor Angells nor principalities nor powers nor thinges present nor thinges to come nor thinges highe nor thinges lowe nor any creature that shal be able to separate vs frō the loue of God which is in Iesus Christ our Lorde Also that which Iesus Christ sayeth to his disciples If any man loue me he will keepe my worde and my father will loue him and we wil come vnto him and dwell with him Whereupon we maye note that he sayeth not We will visite him and so departe againe as many times we see freindes doe visite one an other but he sayeth we will abide with him which is as much to saye We will holde our selues to him and dwell continually with him without euer departing from him By all these places and many more which might be rehearsed out of the scripture it appeareth plainly that faith being once giuen vs of God it shall neuer be quite taken away from vs and so by consequence neither the grace of God which alwayes followeth it And although it seeme oftentimes for deade as it was in Dauid when he committed so great and heinous sinnes one after an other yet for all that there remained alwayes in his harte a certaine remnaunte of it which for a time was hidde as fire is vnder the Ashes And like as when it is raked vp it sheweth not his brightenes nor heate outwardly vntill it be vnraked and kindled in a flambe euen so it oftentimes falleth out with our faith which is hidden and couered with many vices which the most holyest Sainctes of God them selues doe many times committe euen as to fall into diseases the which continueth till it please God to stirre vs vp a new by his spirite and to light vs againe euen like as whē a candle is put out We must iudge then of our faith as of a tree which in wiuter seemeth to be deade because it hath no fruit nor leaues nor any outward appearaunce of life and yet notwithstanding it ceaseth not to liue sheweth that life that was hidden within outwardly in the springe time bringing forth flowers and leaues and taking againe his goodly hewe in so much as the sappe and strength which keepte it selfe enclosed in the roote during the time of the colde spreadeth it selfe throughout all the brāches to make them greene and fresh againe Euen so likewise is it of Faith which seemeth oftentimes to be quite dead in vs when it bringeth not forth any sense or feeling neither of God nor of his promises nor of his commaundements or threateninges And sheweth not it selfe by any other wonted effect Notwithstanding this it is aliue in vs and the life of it hath his being in Iesus Christ in whome it is ingraffed planted And as the strength of this roote can neither be frosen nor deade euen so neither can the Faith of a Christian which is so depelie grounded within be altogether extinguished and deade being the roote of all immortalitie from whence it fetcheth his life But before we ende this matter it is needefull to consider one wonderfull thing to witte how the righteousnes of Christ which is one onely maye be also entierly distributed to euery one of his members without being deuided and sundred in any respect To aunswere this point a man maye saye of it as certaine Philosophers haue sayd of the soule of man which is wholly throughout the whole body and in euery parte a like euen so is the righteousnes of Iesus Christ wholly in the bodye of the whole church as the soule to giue it life and to mainteine it Then is it altogether in euery of the particular members to make them strong whole stowt and of courage to doe all their offices and duties The which thing a man maye vnderstande by two similitudes one is of the voice which being hearde of a great many persons is in such sort receaued of euery one of them prouided that they be attentiue that the same is wholly vnderstoode without beinge deuided or sundred in any respecte The other similitude is of the face which maye be receaued in many glasses and wholly represented to all without any diuision or separation of the same Let vs conclude then that a faithfull man through faith embraceth the whole righteousnes and all the fructes of the sacrifice of Iesus Christ and that for this cause he can not be condemned or accursed before Gods iudgemēt no more then his head with whome he is in separably knitte vnited When any man is faln into the water where he is vp euen to the chin if he cannot be hurt as lōg as his head is aboue the water although that all the members and partes of his body be drowned and foundred so also we cannot be stiffled or hurt in the deapths of death seeing that Iesus Christ our heade is alwayes lift vp aboue those deapths for that vppon the life and health of him dependes the health and saluation of all his members Now it is time to shew by what signes and markes we maye know whether we possesse Iesus Christ and whether he dwell in vs and we in him S. Paule sayeth to the Romains that being iustified by Faith we haue peace in our soules which is an vndoubted token that Christ dwelleth in our hartes that is to saye when we feele there tranquilitie and reste and that we beginne to be peaceable in our consciences torments bytinges anguishes terrors and distrustes there ceasing and when in the sted of all these there cōmeth in place ioye pleasure consolation and as it were a common feast where all reioyce For then Iesus Christ liueth in vs and we in him to witte when all our thoughtes our meditations our workes and our delightes doe carrie vs to him as to the marke And when we sette him out to our selues to be our onely glorie honour riches treasure and the grounde of all our hopes and that we holde him as our cheife and soueraigne good that
bable that of our selues we can dispose our selues to receaue our saluatiō when soeuer God offreth it vnto vs It is so farre of that it can be true that quite contrary we are thē wholly turned away and resist against it with all our power Which thing may plainely appeare by the example of S. Paule who was called and ledde by Iesus Christ as it were by strong hande to his sheep folde euen then when he was going to Damascus being carried with a deadely hatred and enflamed with furie to persecute and vtterly to roote out if he coulde the memorie of his name There is nothinge more certaine then that S. Augustine sayth that all they that labour and sweate vnder the heauie burden of this flesh and complaine of this miserable life they haue but one onely consolation and hope that is to saye that Iesus Christ is their Mediatour their righteousnes By reason wherof whē he made his entraunce into the middest of Ierusalem all that wente before and behind him cryed out with one voice Hosanna c. that is to saye ▪ Saue vs O sonne of Dauid our Sauiour To the end to shew that there was neuer good man neither before nor after his comming which did hope to be saued by any other meanes then onely through his righteousnes and obedience And therefore S. Augustine sayeth that all the Sainctes since Abell vnto Iohn Baptiste and after the Apostles vnto the ende of the worlde ought not to be praised but in him and not in them selues In so much that the first haue sayde My soule shall reioyce in the Lorde and those that came after haue sayed in like manner By grace I am that I am and all in generall saye That whosoeuer will glorie he must glorie in God. And in verie truth this is he that hath borne the wooll and the flece of which was sponne this cloth wherewith we must be clad that we may be shrowded against heats cold and other iniuries of heauen All you sayeth the Apostle which are baptised in Christ haue put on Christ This is that kinge who for the adorning of the Queene his spouse hath made for her ritch and sumptuous robes as the Psalmist sayeth Which thinge Ezechiell sheweth also more clearly I haue washed thee with water yea I haue washed away thy bloud from thee in which thou wast altogether polluted I haue anoynted thee with oyle and clothed thee also with broydred worke and haue sette a crowne of Golde vpon thy heade and I haue decked thee with golde and siluer that thou mightest be very bewtifull All that same long Alegorie which he vseth there in the 16. of his prophesie is to no other ende but to extoll the righteousnes of Iesus Christ with which the Church is apparailed and adorned with those other precious giftes graces and blessinges wherewith she is altogether couered and replenished And as there is nothing more vncleane then she when she is naked so is there nothing more bewtifull then she when she is decked in the liuerie and collour of her husband For then hath she a speciall grace that makes her verie amiable delightfull and in passing good liking to God him selfe Moreouer being so clothed in this robe of innocencie all that was foule in her and which disfigured her is in such sorte couered and defaced that there appeareth no more vncleanes in any part of her because Iesus Christ as S. Augustine sayeth is as a spounge which wipeth vs cleanseth vs from all our filthynes which he taketh in exchaunge for the bewtie righteousnesse and perfection which he communicateth vnto vs Wherin we ought to acknowledge and to adore this great and incomparable loue which he beareth vs and which he hath truely and in effect shewed vnto vs heaping vpon vs at the daye of our mariage so great and precious ioyes although he receaue nothing of vs in dowrie but olde baggage altogether couered with thicke and filthie dirte to witte euen our imperfections and iniquities We receaue then in doing this thinge two great commodities of his righteousnes which serue vs for two purposes to witte first to draw vs out from the mier and claye wherein we were buried to decke vs with goodly robes wherewith we are clad to make vs bewtifull that is to saye to deliuer vs from the malediction and curse wherinto we were fallen and then on the other side to blesse vs and to bring vs into fauour with God his father to drawe vs backe from pouertie and to enrich vs to raise vs vp from death and to giue vs life to drawe vs from hell and to make vs mounte vp into heauen Euen as Iesus Christ on the one part hath deliuered vs from feare terrour and torment of conscience sparring and shutting vp hell gates so on the other he hath set vs in a certaine and vndoubted hope of euerlasting life and of a blessed reste opening his paradise vnto vs. This is that which is sayde of him in the scripture that he keepeth the keyes of death and of life the one to make fast and shut vp the gate which was alwayes open to swallow vs vp and deuour vs and the other to open vnto vs the kingdome of heauen which was alwayes locked and shutte against vs By meane whereof at his death the vaile that let the entraunce into the Sanctuary was broken and clefte into two partes to the ende that that way might be made open for vs and that euery one might haue a meane and libertie to come vnto God and to presente them selues before him with confidence This is the cause that Paule writing to the Hebrewes sayed that by his flesh he hath prepared a waye for vs to heauen to attaine vnto life Forasmuch as he hath in that flesh rendred vnto God for vs perfect obediēce and by his death hath satisfied his righteousnes for our sinnes obtaynīg for vs by this meanes the forgiuenes of our sinnes and through this remission righteousnes and by righteousnes the grace and fauour of God and by Grace life in such sort as we maye nowe presente our selues to him in all assuraunce who before was as a consuming fire to consume vs and bring vs to nothing c but now by the meanes of Iesus Christ is a shadowe to releiue and refreshe vs againe This is the reason for which Iesus Christ was figured by the ladder which Iacob sawe when he sleept wherevpon the glorie of God rested it selfe Forasmuch as in the humanitie of Christ dwelled the fulnesse of the Diuinitie bodely because by it God descendeth downe vnto vs Euen as Iesus Christ hauing taken our humanitie was called Emmanuel which is asmuch to saye as God is with vs so also we through him mounte vp as it were by degrees to heauen where our conuersation is wherof at this day we are Citizens of the householde of God.
Being then very God and very man of two diuerse natures the one diuine and the other humaine which are conioyned and vnited together inseparablie without any confusion or diuision in that he is God we must goe vnto him to be in saftie and to liue happely and on the other side in that he is mā he is the way by which we must march on to attaine to euerlasting life So thē we must go to Iesus Christ that is God by Iesus Christ that is man by the worde that is made flesh to the word which was in the beginning with God and by the breade which men eate vnto the breade which Angells eate And there is no neede that we seeke for any other but him whether it be to reste our selues in or to leade and directe vs thither For being God he is the soueraigne God and the ende whereunto all our appetites and desires ought to be directed And when we are come thither there is the place where we must rest and altogether repose our selues forasmuch as he is perfect and replenished with all vertue righteousnes which he communicateth vnto vs by means of that communion and fellowship that we haue with him To conclude then he is the waye that must leade vs to our felicitie and the only meane to make vs attaine thither When we are washed with his bloude this is it that preserueth vs from that destroyer this is the cloude that shrowdeth vs from being burned consumed with the extreme heat of the wrath of God and the libertie whereinto we must retire from the furie of the enemy that pursueth so harde after vs To be shorte this is the gate of saluation and the hauen where we must harborre and saue our selues in the time of tempeste This is the cloke vnder which we maye obtaine the blessing of God as Iacob obtayned that of his father Isaake being disguised with the apparell of his elder brother Esau And as the high Priest neuer appeared before the face of God without his holy embroidred garmēts his Ephod his robe and his other priestly apparell without which he coulde not fynde any fauour when he appeared in his presence Euen so to follow the truth of this figure we ought neuer to presente our selues before God if we will be accepted and receaued of him but we must be clothed and decked with the righteousnes and innocencie of his sonne wherwith if we be once couered we neede not feare that we shall be reiected and despised of him or that there is any enemy whosoeuer he be that hath any power to hurte vs For such armour can defende vs euen from the wrath of God it selfe against which no other thing can resiste It is written that Alexander hauing conceaued a great hatred against the cittie of Ierusalem was fully resolued vtterly to destroye it because that laying seidge to the cittie of Tyr the inhabitauntes of Ierusalem had refused to helpe him with victuals and other munition which he had demaunded of them Nowe after that he had taken Tyr he marched forth with all his armie against Ierusalem with full purpose vtterly to destroy it The which thing whē the highe Priest named Iaddus vnderstood he apparailed him selfe with the holy garmentes of the highe Priest and so presented him selfe before Alexāder who vpon the suddaine when he sawe him in this habite alighted from his horse and bowed his knees before Iaddus and reuerenced him and shewed him great honours and great loue to the countrey and gaue great giftes to the temple Nowe if an enemy so furious and terrible were so suddainly appeased at the onely sight of this highe Priest so apparailed who was but a figure of Iesus Christ what shall it be when Iesus Christ shal appeare in his glorie and all his members with him clad and couered with his righteousnes and shewing them selues to all the worlde in such and so magnificall and glorious apparaill Shall not the deuills and hell bowe their knees then for feare when they shall see him in his maiestie and in such excellent glorie Let vs conclude then that beinge garnished and couered with the righteousnes of Iesus Christ we can haue no lacke of strength and might to vanquish and ouercome our enemies nor of any other thing that may make vs perfectly happy what soeuer As S. Ambrose writeth verie elegantly in his seconde booke of Virginitie that Iesus Christ is vnto vs all in all things If we be sicke he is our phisition If we haue an Ague and that we are altered he is our fountaine If we be laden with iniquitie he is our righteousnes If we be weake and weryed he is our strength If we feare death he is our life If we desire to mounte vp to heauen he is our ladder If we haue byne darkenes he is our light If we haue houngred he is our breade and nourishment Wherupon we may perceaue and knowe the great riches and commodities that Iesus Christ bringeth vnto all them that possesse him Now hauing shewed that there is no other righteousnes but the righteousnes of Christ which can be sufficient to beare the rigour of the iudgement of God and that maye enable vs to appeare and aunswere there it remayneth now that we declare vpon what matter it worketh and where it resteth dwelleth how it maye be obtayned and in what sort a man maye assure him selfe of it finally hauinge obteyned it what fruits it bringeth forth in vs. First the righteousnes of Christ hath two principall partes to witte Iustification and Sanctification that is to saye when it is communicated vnto vs although that before we were the wickedest in the worlde and guiltie of death before God and moreouer that our nature was altogether corrupted and teynted in euery parte of it notwithstanding all this we are holden and reputed for righteous before God and are allowed and receaued of him for his children and heires when we are prouided of this righteousnes and when we are clothed with it he giueth vs his holy spirite to leade vs and conducte vs as a schoolmaister doth his children and for to sanctifie instructe and strengthen vs in all his wayes And that this is true S. Paule writeth not onely that it was sayde of Abraham that his faith was counted to him for righteousnes but also that we shal be accompted righteous before God as he was if we beleue in Iesus Christ Also God was in Christ and reconciled the worlde to himselfe not imputinge their sinnes vnto them And ioyning both these partes together in the first Epistle to the Corinthians he sayed to them speakinge of their life that they had bene altogether led in wickednes and were dissolute in all kinde of mischeefe but that they were now washed iustified and sanctified in the name of Iesus Christ and through the spirite of God. Now if we will know by what meane this is done
wherewith all to stand before God. Iere. 9. 23. Eccle. 4. 2. 1. 1. A similitude An example in Paul before his conuersion An other similitude Rom. 7. 7. An other similitude An other similitude The Patriarches Prophetes and Apostles in whom they sought their righteousnes A similitude taken of a commoÌ„ prouerbe Luc 8. 11. Mat. 19. 20 Iere. 2. 23. A similitude Deut. 8. and 9. Similitudes shewinge that we haue neede to be iustified by the onely grace of God. Pelagius his sect Rom. 7. 14. A notable consideration vpon that Paule confesseth him selfe a miserable sinner 2 Cor. 12. 1. 1. Cor. 3. 6. Galat. 2. 6. 2. Cor. 11. 5. 23. An other example of the humilitie of Isaie the excelleÌ„t seruaunt of God. Isaie 6. 6. Isaie 46. 8. A similitude against the righteousnesse of hypochrites The fruite of Christian humilitie A similitude of the prowde and of the humble PresumptioÌ„ very daungerous Nebucadnezar punished for his pryde Dan. 4. 22. Exod. 20. 5. Alexander the Great an image of all ambitious princes A similitude shewing the fruit of humility An allegorie of the leauen forbidden to the Iewes A similitude against ambition Psal. 30. 7. A similitude against ambitious hypocrites To whome hypocrites may be resembled Antisthenes noted of hypocrisy by Socrates Plato noted of pride by Diogenes whom likewise he reproued for that offence Humilitie in wordes Iames 2. 10. Gregory the diuine Luc 18. 14. Psal. 54. 4. Psal. 143. 2 Dan. 9. 5. 7. Psa 51. 19. Isai 66. 2. S. Augustin Like will to his like The coÌ„clusioÌ„ touching ChristiaÌ„ humilitie A similitude Similitudes shewinge what the thoughts of the faithful ought to be when they present theÌ„selues before God. The second point shewing that we must finde though not in our selues a perfect righteousnes that maye stand before God in what that righteousnes consisteth Psal. 14. 1. Rom. 3. 12. Gene. 9. 21. Numb 20. 24. Iosua 24. 2. 2. Sam. 11. 4 1. Tim. 1. 13 Iohn 18. 25 Mat. 20. 20 Luc 22. 24. 1. Cor. 1. 29. Rom. 11. 32. Our righteousnes is in Christ Iesus alone 1. Cor. 1. 30. Rom. 5. 19. Isai 53. 4. Coloss 1. 20. 2. Cor. 5. 19. Iohn 11. 25 1. Tim. 2. 5. Isay 53. 5. Apoc. 1. 6. Heb. 9. 10. Tit. 3. 5. Mat. 11. 27. Iohn 6. 27. Iosu 1. 6. The effecte of the lawe towarde the faithfull Similitudes Heb. 4. 8. S. Augustin vppon S. Iohn Christ is only the waye the truth life Similitudes Gen. 2. 23. Ephes 5. 30 The regeneration of the church S. Cyprian The confutation of their errour which saye that it is in our owne power to dispose our selues to receaue our saluation when God offereth it vnto vs. Actes 9. 5. S. Augustin S. Augustin Psal. 34. 3. 1. Cor. 15. 10. The perfection and righteousnes of Iesus Christ Gal. 3. 27. Psal. 45. 14 Ezec. 16. 9. Christ deliuereth vs from death and giueth vs eternall life Apoc. 1. 18. Mat. 27. 51. Heb. 9. 10. Isay 33. 14. By Iesus Christ alone we haue accesse vnto God the father Gen. 28. 12. Coloss 2. 9. Isai 7. 8. Mat. 1. 23. Philip. 3. 10. Ephes 2. 19. S. Augustin All our felicitie consisteth in Christ alone VVe obtain throughe Christ the blessing of God. Gen. 27. 19. Exod. 28. 2. Ioseph lib. 11. de antiqui Iudaic. cap. 8. S. Ambrose The third point shewing in whom the iustice of God is and howe a man maye obtaine it The righteousnes of Christ hath two partes How we are iustified Rom. 4. 22. 2. Cor. 5. 19. 1. Cor. 6. 11. VVe are iustified and sanctified by the righteousnes holynes of Christ The first reason Galat. 3. 13 Rom. 5. 19. 2. Reason Ephe. 5. 30. Rom. 6. 4. Coloss 3. 1. Ephe. 2. 22. Rom. 8. 17. A similitude 3. Reason Ephes 1. 2. A similitude The 2. part of the righteousnes of Christ 2. Cor. 6. 14. S. Augustin The sanctification of the faithful consisteth in 4. points 1. Hatred detestation of euil 2. A loue and endeuor to good 3. ResistaÌ„ce against teÌ„tations 4. CoÌ„tinuall inuocation for Gods fauour VVhat it is to applie a maÌ„s selfe to good workes A similitude A similitude Of the perfection of workes The opinioÌ„ of the philosophers schoolemen SenteÌ„ces of the scriptures and auncient doctours 3. Cor. 8. 12. Rom. 7. 18. Gen. 22. 16. Mat. 25. 34 S. Ambrose S. Augustin Ieronim S. Augustin A similitude shewing that god reiecteth not his childreÌ„ though they be imperfect Psal. 103. 13. S. Ambrose Two notable questions 1. VVhy God accepteth the imperfecte workes of his childreÌ„ 2. VVhy the faithful are not perfectly regenerated in this worlde An answer to the first question Similitudes A similitude An answer to the secoÌ„d question Similitudes Three reasons why God differreth to regenerate vs perfectly Similitudes full of great consolation The 2. reason A similitude shewing the wisdom of God in gouerning those that he his Iere. 22. 21. The third reason S. Ambrose 2. Cor. 12. 9. 1. Cor. 3. 18. Iohn 9. 41. The 4. point where the righteousnes of Christ is to be founde 2. Cor. 5. 21. Heb. 7. 26. Coloss 3. 3. The righteousnes of the faithful compared to a robe Psal. 132. Diuerse similitudes shewing that it is not necessary that Christ his righteousnes shoulde be essentially in vs. Howe we maye be righteous by the righteousnes of an other The similitude of the debtour acquited by an other The similitude of the members of the bodie enlightened by the eye The first point shewing by what meane we may appropriat to our selues the righteousnes of Christ Iesus Rom. 1. 17. Rom. 5. 1. Abac. 2. 4. Iohn 3. 5. Faith is the only meane to fasten vs to Christ obteine his righteousnesse S. Ambrose VVhat that iustifying Faith is Rom. 4. 18. Howe we must behaue our selues in teÌ„tations S. Augustin A similitude Three questions depeÌ„ding of the former point 1. To witte whether faith must be perfect for the apprehending of Iesus Christ 2. Point whether Faith must be cleane from all vices A similitude of the force and strength of Faith. An other similitude Luc. 5. 35. An other similitude 3. VVhether the elect can lose their faith Rom. 8. Rom. 11. 29 Mat. 13. 12 Rom. 8. 30. 1. Iohn 5. 18. Rom. 8. 38. Iohn 14. 23. Howe the righteousnes of Iesus Christ maye be distributed to all the faithfull A similitude of the soule Similitudes of the voice the face A similitude Howe we maye know whether Iesus Christ dwell in vs or no Rom. 5. 1. The perplexities and doubtes that are in the spiritual life of the faithfull A similitude A similitude A remedie against the â—entation of the coÌ„tinual feeling of our sinne onely A similitude shewing that we must not be discouraged though we finde not alwayes in our selues that good desire and taste that we ought to haue of the worde of God. A remedie against the spirituall blockishnes or lacke of feeling Apoplexia is a disease engendred of colde humours that taketh away a mannes senses and feeling The laste pointe is of the effectes of this righteousnes in vs after regeneration that coÌ„teineth 4. partes 1. The mortification of the flesh 2. The confession of Faith. 3. Prayers 4. Charitie VVe must auoide presumptioÌ„ an opinion of our selues Psal. 131. 1 1. Pet. 4. 10 The second iudgement where we must aunswere concerning our righteousnes Gal. 3. 10. 2. Cor. 3. 7. Psal. 143. 2 Psal. 130. 3 Iob 25. 5. Iob 4. 18. Rom. 2. 12. The waye how to be deliuered from the iudgement and malediction of the lawe Galat. 4. 7. Iohn 5. 22. Iam. 1. 13. Iohn 8. 3. An allegorie of our exemption from the iudgemeÌ„t of the lawe by Iesus Christ The vse of the lawe towardes the faithfull A comparison difference of the lawe the Gospel The third meane or defence against the iudgement of the law Mar. 5. 17. Rom. 10. 4. Rom. 8. 1. The third iudgement against vs to witte the iudgement of men and of the remedies of the same Our faith must not depend vpon others Gal. 1. 8. 10 1. Cor. 4. 3. 4. c. Apoc. 13. 1. Mat. 11. 25. 1. Cor. 1. 23. Iasy 29. 14. Iere. 5. 5. Mat. 7. 13. Of the vse of ciuill politique thinges Of the vse of thinges indifferent S. Augustin The fourth last iudgment which is that of the conscience A good coÌ„science is a paradise in this worlde A similitude An euill conscience a hell Isai 28. 20. A fine similitude Psal. 4. 2. The way to haue a good conscience A differeÌ„ce betwixt the conscience and the peace of coÌ„science Iesus Christ onely hath satisfied the iudgement of our conscience 1. Cor. 4. 4.
giuen and that it be established in a perfection of vertue which we must more loue esteeme and honour then any other good and apply our whole spirite and all our vnderstandinge to atteine to it and possesse it without thinking at any time that this is any meane to make vs to be accompted righteous before God in whose presence and iudgement all our workes shal euer be found imperfect and damnable if they be examined according to the rigour of his righteousnes To vnderstande then what this Christian righteousnes is and in what it consisteth it is meete to note that Righteousnesse and iudgement are corelatyues and for the better vnderstanding of the one it must be layde and ioyned with the other The which thing maye easely be obserued in many places of the newe Testament where righteousnes is ioyned with iustification and iustification with righteousnes In such sorte that comparing these places one with on other a man shall finde that righteousnes is no other thinge but the meane whereby we are iustified before the iudgement seate of God. And that iustification is nothing else but a release of our sinnes which we obteine there through the fauour and in the contemplation of the merite of Iesus Christ who hath there discharged vs. But here it is to be noted that there are many kindes of iudgements differing one frō the other that is to wit there is the iudgement of God the iudgement of the Law the iudgemēt of men and of our owne conscience we must know whether our owne righteousnes be sufficient to satisfie answere to euery one of these iudgementes and whether the same in any of these can stande vs in steede to obtaine an acquitement and deliuerance of the accusations that are propounded by our enemies there against vs. Concerning Gods iudgement which is the first of the foure we must answere that it is impossible there that we can defende vs if we haue no other thing to bring forth and alleage but our owne innocencie forasmuch as our thoughtes our affections our wordes our actions generally our whole life and nature being examined it shal be found that in man is nothing else but vanity and to be shorte the very matter of death and damnation for how can an euill tree bring forth any good frute how can rotten and wormeaten seede engender any thing but like it selfe In like maner how can a man frō a poysned infected vessel draw one drop of good wine let vs conclude thē that we neither do nor can doe any thinge that can be able to susteine the rigorous examinatiō of the righteousnes of God and that in vs and in our whole life there is nothinge that can in this case defende deliuer vs but his mercy alone Because we are as the Prophet sayeth a wildernes altogether couered with thistles brambles and bryers which are good for nothinge but to be burnt and a very dunghill of corruption where there is nothing as S. Augustine saith but euen the very sincke and aboundance of miserie and filthines The beginning then of our righteousnes is that we accuse and condempne our selues and that we confesse before God that which he knoweth well enough to witte that we are nothing but dust and corruption The prodigall childe being farre from his fathers house neuer thought that he coulde returne thether or attaine to righteousnesse and vertue from which he was departed but by the knowledge and feeling which he had of his faults the sure perswasion which he had conceaued to confesse them The publican comming to the temple loaden and couered with vice sinne had remembraunce of his vice and wretchednes which he with great griefe and deepe gronings confessed whereupon it came to passe that he returned righteous into his owne house After Dauid holy Peter were falne from God through a great vnkindnes ignorance as well from him as from those graces which they had receaued of his large liberality had they any other meane to be recōciled vnto him but by the acknowledgement cōfession of their sinnes whereupon we must conclude that by this we must approche before god And that there is nothinge that doth more allure knit vs to him then a penitent heart which as S. Augustine sayth feeleth and continually complaineth for his sinnes and imperfections This humility is not onely the foundation of our righteousnesse as Iohn Chrisostome saith but also of all our religion the which decayeth as soone as we begin to conceaue any opiniō of our selues or of our owne vertues He sayth S. Augustine will not be any longer of the body that refuseth to be humble and to make himselfe litle with his head for ordinarily as the valleyes are more aboundant and bringe foorth more frute then doe the mountaines by reason that being more low they receaue more commodiously all the fatnes which falleth and descendeth from the hie hilles euen so it behoueth that we be more low and humble in our owne eyes if we will that God fullfill vs with his graces the which may finde no place in vs if we presume any whit of our vertues The same which Christ sayth to those Scribes and Phariseis when he saw them arrogant and presumptuous and puffed vp with a vaine and false opinion that they had conceaued of their owne righteousnesse you iustifie your selues before men sayth he to them but God knoweth your heartes within before whom they are most abhominable that are in greatest credit and reputation in the world Wherfore where there is any question concerning righteousnes we must diligently take heede that we be not like those that are sicke of the dropsie who by reason of the grossenesse of their bodies seeme to be in good estate notwithstanding they be full of nothing but water and such euill humors which in the end are the cause of their death That then the outward appearance which we may haue of any vertue do not abuse deceaue vs let vs know that all the vertue whereof we may be furnished can no more endure before God then waxe before the fire And as it can not be but that one pinne or needle is enough to pearce a bladder and to make all the winde therein inclosed incontinently to come foorth euen so it can not be but that euen a litle tentatation is enough to drawe the vizard from hypocrites to discouer them to euery one who shall knowe after that they shal be sifted that there was nothing but a colour and an imagination of all the reputation of righteousnes vertue which they had gotten amongest men Lette vs not make then any accompt of all the righteousnes which can be in vs nor let vs not bring it to the iudgemēt of our God to better our cause or to winne there by lawe any thing for vs
the onely grace and mercie of God. We must not therefore thinke to finde the righteousnesse that we seeke after any where else then in Iesus Christ of whome Ieremie sayeth his name is called the eternall our Righteousnes S. Paule sayeth agreably to the Prophete that he was made our Righteousnes wisedome sanctification and Redemption And else where he sayeth that as by one mans disobedience many became sinners so by the obedience of an other many shal become righteous To what tendeth all that which is spoken of him in the scripture to witte that he hath payed our debtes that by him we are reconciled to God his father that he hath obteyned for vs remission of our sinnes that he is our resurrection and our life and our intercessour to the father that by his death and sacrifice he hath pacified the wrath of his father against vs that he hath washed vs in his bloud and by an infinit nomber of other excellent sentences that are sette out vnto vs and tende to no other ende but to make vs know and to perswade vs that there is no other but he alone who is our righteousnes and the meane of our saluation and of our life It is not then the lawe nor any other ceremonies or sacrifices of goates sheepe oxen and lambes nor yet any workes and vertues that can iustifie vs before God but the onely bloude of Iesus Christ through which his testament and newe couenaunt which he hath made with vs is passed accorded sealed and ratified All thinges sayeth he are giuen vnto me of God my father If we then will haue all that is necessarie for our happynesse as the fauour of God righteousnes life light the forgiuenes of our sinnes and the holy spirit to regenerate and sanctifie vs we must addresse our selues to Christ forasmuch as it is he whom the father hath chosen to be Treasureour and stewarde of all his graces Moses by whom the law was published and deliuered to the people conducted them safely through the deserte but he brought them not to the place of their rest For that was Iosue who was a figure of Iesus Christ who made them passe ouer Iordaine to establish them in that possession and inheritaunce which God had promised vnto their fathers The lawe therefore maye well leade vs and teach vs the way that we must take and walke in the middest of the darkenes and wildernes of this world like as some marke by the waye sides maye well direct vs and shew vs which waye to take but the lawe can not giue vs strength and courage to goe through if we be wery neither enable vs to come to the place whither we goe Likewise the lawe can not bring vs to that rest which God hath promised vnto his elect nor any other but our great Iosue that is to say Iesus Christ our Lord who onely can doe it by his righteousnes Therefore S. Augustin sayed very well it is very necessary that we dayly lifte vp our eyes on high to beholde that Serpent hanging deade on the Crosse to the ende we maye be preserued from the venome and bytinge of that serpent that is aliue and raigning yet in the worlde And in an other place he sayeth this is the waye in which we must walke and the truth vpō which we must rest the path in which we must go When then we are once marching towards him we ought not to feare but that going on in this waye and continuing therein we shall come in the ende to the goale and to the felicitie whither we bende our selues Forasmuch as this is a sure waye which can not be stopped nor layd with theeues nor drowned with any showers or flowdes of waters Moreouer it is plaine and streight and hath neither rockes nor blockes or any other lettes which maye make vs stomble It remayneth only then that when we are in this waye we keepe our selues there without standing still or going backewards or turning aside either to the right hand or the left because we can no soner leaue it nor departe in any other manner but by and by we goe astraye and are layde open to all kinde of daungers Euen like as in winter we can no sooner be from the fier but we are a colde nor out of light but we enter into darkenes euen so we can no soner be parted frō Iesus Christ who is our righteousnes our life but streight waye we are in sinne and in death forasmuch as he is the life that quickeneth vs the Sunne that giueth vs light and the fier that warmeth comforteth and refresheth all his members As the mone hath no light but that it hath from the Sunne and as that light is litle or great as it is neare or farre of in such sort that if it departe from it it remayneth altogether obscure and darke Euen so in like manner the Church hath no light righteousnes life helth strength and happynes but that which it hath pleased her husband Iesus Christ to giue vnto her because of that vnion and fellowshippe which he hath with her Wherefore if at any time she be separated from him and that there be a diuorse between her and her husband there remayneth to her nothinge but darkenes vice and wretchednesse Eue in the beginning was created of the flesh bone and bloude of her husband euen so the Church is regenerated by the participatiō that she hath with the fleshe of Iesus Christ through the sacrificing whereof she was redeemed washed purged from all filthynes in his bloude and through the participation of his bones was fortified and mainteyned against all tentation For he who in the beginning was the aucthour of our life he is likewise now the aucthour of our good life And we must not thinke that there are two diuerse beginninges of our being and righteousnes For he himselfe that hath made vs mē hath also made vs Christians and as in the beginning he created vs and made vs of nothing euen so afterwardes he regenerated vs being nothing but vanitie the children of wrath and maledictiō and when we were worsse then nothing he chose vs and that before we were conceaued and borne he hath called vs when as rebellious seruauntes to maisters we fledde from him when we turned our backes to him he iustified vs being sinners sanctified vs being prophane and polluted raised vs vp being deade And will also glorifie vs although we be yet altogether couered with ignominie and corruption whereupon a man maye inferre that which S. Cyprian sayeth is verie true that in our saluation we must glorie in nothing For there is not any thing of ours and which we shoulde not confesse to be wholly from God. If we will examine this throughly and consider it in euery part we shall confesse the truth what soeuer the schoolemen prate