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
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.
we must note that being vnited by faith in our Lorde Iesus Christ and graffed in him as members in their body that he is then become our heade and we are ioyned to him as the housbande to his wife By meanes whereof he chargeth him selfe with all our debtes and appointeth him selfe to be the aunswere and pledge for vs to the ende he maye paye all for vs and throughly acquite vs of all that we are indebted and bounde for offring him selfe to satisfie the righteousnes of God by his owne death to the which death we were bounde by reason of our sinnes and to deliuer vs by his Crosse from the cursse to which we were likewise subiect for hauing disobeyed the will of God and broken his lawe in a thousand and a thousandes thinges he hath also rased out our disobedience by his obediēce which being so perfect accomplished in all pointes he hath supplied and made amendes for all our faultes and imperfections and for the dutie wherewith we were bounde to God with all our might being his creatures children and seruaunts The death then which Iesus Christ hath suffred the sacrifice which he hath offred the cursse which he hath borne the obedience that he hath rendred all this was done in our name and for our discharge and is receaued before the iudgemēt of God for acquitall in ful payment and discharge of all our debtes in such sort that no more can be demaūded againe of vs he hauing through his innocencie fully satisfied that promise which he had made for vs Beholde the first reason why the righteousnes of Iesus Christ is imputed vnto vs and accepted of God in his iudgement The second reason is that being knitte and vnited together by mariage both we and he are but one body and one flesh and there is a mutuall communion between vs And as he participateth with our afflictions miseries pouerties and infirmities so when we are persecuted by tyrans he complaineth with vs and lamenteth our aduersities and sorrowes likewise when we are houngry sicke diseased in prison c. he beareth and endureth all our calamities with vs We also on the contrary part are partakers of all his benefites graces and giftes which his father hath bestowed vpon him and in generall of all that he hath done and suffred for our saluation and redemption we are anointed as he was with the oyle of his holy spirite we are deade and buried with him and we are raised vp and caried into heauē with him where we are sette at the right hande of God his father as he is We are inheritours together with him and we haue part in his glorie in his rest in all his felicity by meane of his righteousnes obedience innocencie of all which through his grace we are made partakers Also of his death sacrifice and satisfaction And to conclude as marchantes which are of one companie become parteners are partakers alike of all the profittes and damages which growe of their marchandise euen so Iesus Christ by reason of that societie we haue together with him giueth vs a parte and we likewise giue him of all that we haue and possesse The difference that is in this is that the gaines losses that come of the traffique that is exercised amongest men is equall and common amongest them all but here we gather vp all the fruites that arise of the righteousnes of Iesus Christ he on the contrary parte taketh vpon him and chargeth himselfe with all the damages and losses that came of our disobedience The third reason for which the righteousnes of Christ is imputed vnto vs is that being knitte to him as the members of a bodie are to their heade the which by meanes of this coniunction receaue thence one influence which giueth them life and distributeth to each their motions senses according as is fitte for their nature and as is requisite for their actions we receaue from him as S. Paule sayeth our life our nourishment our grouth our force and strength for the enabling and disposing of vs to doe those good workes that belong vnto our vocation And by reason of this coniunction there is such an vnion betwixt him and vs that as he communicateth with vs in our afflictiōs so we likewise on the other side communicate with him in his riches we are righteous by his righteousnes we are acquited by his satisfaction we are quickened to life by his death and obaye God through his obedience And euen as in a naturall body the power that the eye hath to see serueth more to the vse of the other members then for it selfe because that seeing and marking them all it is watchfull rightly to guide them and to direct euery one of their actions not being able in the meane time to see them selues nor to serue it selfe euen so the righteousnes innocencie obedience of Christ Iesus stande vs in more sted then him seeing that notwithstanding he had all these thinges and it was in his nature life and whole conuersation absolut and perfect yet for all this he was condemned and crucified We on the contrary part albeit his righteousnes innocencie and obedience be onely imputed vnto vs yet for all that by meanes of this imputation we are absolued iustified and discharged of all our sinnes and of all accusations that all our enemies can bring against vs. The other part of the righteousnes of Iesus Christ consisteth in the sanctification not only of vs but also of our works For although that there is not as Paule sayth any fellowshippe between righteousnes and vnrighteousnes between light and darkenes between the temple of God and Idolls yet for all this whē Iesus Christ will ioyne vs with him selfe and will choose vs and consecrate vs to the ende to dwell in vs as in his temple he sanctifieth vs first by his spirit prepareth the house where he will dwell And because it is ouer streight to entertaine so great a lorde he enlargeth it and whereas it is olde and ruinous he repayreth it and buildeth it newe againe whereas it is stincking and full of filthe he sweepeth and clenseth it And to be briefe where as it is naked and vnfurnished he furnisheth and decketh it And euen as when he woulde be borne of the Virgin Marie and before he woulde be lodged in her wombe he sent his seruauntes before him that is to saye his spirite to the ende to take it vp for him and to sette his marke there so also when he wil be conceaued in our hartes and be borne of vs he prepareth and regenerateth vs before sanctifying the place where he will make his abode Now this sanctification consisteth in fower pointes The first is that we feele and confesse our sinnes and that we accuse condemne and deteste our selues before God as miserable and accurssed in all pointes The
mercie it is bestowed vpon vs. But here a doubt maye be moued by the righteousnesse of an other seeing that this is a personall qualitie which can not be communicated to an other no more then health wisedome strength and bewtie Now can I be otherwise in health then by the health that resteth effectually in my bodie how can it be then that I shoulde be righteous by the righteousnes that dwelleth in an other We must aunswere that this is done by imputation And as a man maye be acquited of his creditour by the paymente which some shall make of his owne money in the name of the debtour euen so we maye be righteous by the righteousnes of an other when he is accepted in our name as that is of Iesus Christ when we are vnited and knit vnto him All the members of the body without the eye are altogether blinde of them selues and yet notwithstanding they cease not euery daye to do their duties rightely The feete go without stombling the handes without offending in such sort that ech one of them is led in his worke by the light of the eye which illuminateth directeth them and as the sight of the eye is communicated to all the members of the body who see by it and in it euen so we in like manner are profited by the righteousnes of Iesus Christ which is imparted with vs as the sight of the eye with the members to the ende that we maye vse it in the iudgemente of God there to be acquited and iustified and pronounced altogether innocente and discharged from all our faultes and offences Now let vs come to the other point which is to know by what meane we maye obtaine this righteousnesse and appropriate it to our selues The onely meane is Faith as we maye know by many places of the scripture For S. Paule sayeth that the righteousnes of God is by faith Also that righteousnes is reueiled in the Gospell and communicated by faith And in an other place being iustified by faith we haue peace in our conscience And the Prophet also sayeth That the righteous man shall liue by faith And Iesus Christ in the worde wherupon we altogether reste sayeth that who soeuer beleueth in him shall not come into iudgement And to them alwayes that were sicke and were healed he sayth commonly that their faith had saued them to the end to teach vs that faith is the meane which is necessarie to obteine not only righteousnes but also the adoption of children the vndeserued fauour and blessing of our God and generally all the benefites of Iesus Christ And altogether like as we apprehende coullors by the sight soundes by the eare euen so we apprehende by Faith Gods promises in which he offreth life vnto vs and all other his graces As Ambrose sayeth Faith is such a vertue and of so great strength that it obtaineth all that God hath promised vs we beleuing in him But when we speake so of Faith we vnderstande not by this name a bare opinion which we maye haue of the truth or a simple perswasion and consent wherby we allow all that is contayned in the scripture but we vnderstand by this Faith a liuely apprehension of the truth of Gods promises and an assurance of his grace and fauour in Iesus Christ Also a full confidence that is sufficient to beare all the tentations that can be laid vpon vs and to beate downe death the deuill and all the gates of hell and further to set it selfe against wrath in the iudgement and malediction of God the which it turneth from vs as a tempest storme when we are threatened Now when we earst sayed that the lawe contayneth the promises of God and in them his vnderserued fauour and grace as the eye doth the colour and the eare the sounde and the other senses their proper obiect we vnderstande this of the assuraunce and certaintie onely and not of any carnall feeling For the thinges that we beleeue they can not be felt with the hande nor seene with the eye nor by any reason or other sense of man be comprehended and yet neuertheles they are more certaine then the thinges that we feele because our senses maye be deceaued As the eye which wil iudge a peece of wood in the water to be crooked although it be verie streight But Faith when it is once grounded resteth it selfe vpon the worde of God it is assured of all that is therein taught and specially it embraceth Iesus Christ and draweth from him euerlasting life And albeit that oftentimes considering the estate disposition of those matters it seemeth to vs that all thinges goe quite backwardes contrarie to that which God hath promised vnto vs yet notwithstanding in this case we must beleue as S. Paule sayeth in hope against hope and in no wise doubt but his promises shal be accomplished For sooner shall heauen earth and all the worlde perish then the least iote of that which God hath promised vs and which is proceeded from his mouth faill to be fully wholy accomplished in his time When our reason then or sense will doubte of that which God hath sayd or vnsaye and murmure against it or any manner of waye distrust his promises we must resiste and sette our selues manfully with all our might against it as Abraham did and staye our selues as he did wholly vpon this that God alwaye hath both will and might to performe what soeuer he hath promised And when we come to consider the corruption and vice of our nature the rebellion of our will against the will of God our infirmities imperfections our distrust also that we haue oftentimes of his loue and other doubts that we make of his prouidēce we must not then doubt but that our faith is mightely assailed and that we haue to fight wonderfull sharpe and daungerous combats but that we maye auoyde them it is needeful as in all other tentations to keepe our selues alwayes to the worde of God and to make it a buckler against all that the deuill our reason and sense can alleage against his will and those promises that he hath made vnto vs. We must as S. Augustine sayeth shutte our eyes from all that we maye see and from all considerations that may turne vs awaye or feare vs and open our eares only to heare and meditate vppon that which God sayeth And if on the one side considering the things that are present we perceaue our selues a falling readie to be cast headlong into any distrust we must on the other side for to comfort our selues behold Iesus Christ of whome we are members sheep of his pasture we must oppose his righteousnes against our vices his life against our death his obediēce against our rebellion his fauours rich grace against our wretchednesse and pouertie his satisfaction against our debtes his mercie against our miserie
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
of the lawe thought to be righteous and fee lt not sinne any whitte raigning in him vntill that God by his grace had illuminated him made his will by the lawe knowen vnto him so consequently the lustes corruptiō that was in his nature The which made him soone enough to forgoe the opiniō which he had conceaued of his owne righteousnes and vertues After that we haue well swept our chambers it seemeth vnto vs that they are very cleane And yet notwithstanding whē the sunne commeth to enter there by the windowes we perceaue streight waies by the beames an infinite deale of dust which the philosophers call motes euen so oftentimes before we be wel instructed in the law of God if we be exempted from grosse palpable sinnes such as are murthers whordomes theftes we glorie that we are perfect and innocent But when our consciences come to be discried by the word of God that Iesus Christ who is the light hath entred there by his spirite then he maketh vs to see by his beames an infinite number of faultes and imperfections which are hidden in our heartes as are the serpentes in their holes S. Paule sayth that he neuer vnderstoode that concupiscence was a vice vntil he had seene in the law that it was there forbidden Yea but hadde he not learned this in the schoole of Gamaliel before his conuersion I graunt as concerninge the outwarde barke and superficially But he had not attained yet to the bottome the which we can not do vntill we haue ben in the schoole of Iesus Christ whoe in the law wil make vs truely to know both God and our selues euen as the sunne shining by his brightnes maketh vs to see it selfe and all thinges with it In the night by reason of the darkenesse spreade vpon the earth all thinges are hidde and couered which causeth that we can not discerne and discouer the spottes which we haue in our faces But when the light beginneth to appeare and that we take a glasse to beholde our selues therin then they are discouered and shewe themselues euen so likewise during the time that we are couered with the darkenes of ignoraunce the vices that dwell in vs are hidden there and oftentimes we thinke being leprous deformed that we are bewtifull and perfect but our eyes being open and illuminate by the spirite and grace of our God and taking the glasse of the law therein to beholde the estate of our nature and our life then we beginne to knowe the great and greuous imperfections that are in vs and we attonce loose the opinion which we had conceaued before of our owen righteousnes and vertues We are oftentimes like vnto drounkardes who being ouercharged with wine and meate haue no maner of knowledge or feeling of the case wherin they are nor of any thing else and yet hauing their face couered and all to berayed with durt they canne not perceaue it vntill that their wine be drienched and their braine deliuered from those fumes and vapours wherby they were so letted darkened We likewise before we be regenerate are in such sorte besotted with a loue that we beare to our selues and with a vaine opinion that we haue conceaued of our selues that we know not the filthynesse and vilanies wherwith we are berayed But when the lighte of the spirite and word of God beginnes to breake forth vnto vs we come by litle and litle to breake and scatter those cloudes which were before our senses and recouering the view of our reason we beginne to awake our selues and discouer the pitiefull and miserable estate wherin we are And looke as this knowledge groweth and encreaseth in vs so much the more it augmenteth and encreaseth the knowledge of our vices and imperfections As we may see by experience in the fathers who though they were notable and excellent personages and marked with all notable vertues yet notwithstanding they made no accompt of them but contrarywise they confessed that they were the greatest sinners in the worlde as a man maye see by those goodly confessions which the scripture mentioneth to haue bin made of Abraham Isaac Iacob Dauid Ieremie Daniell S. Paule S. Iohn and generally of the whole Church by which we woulde iudge them to haue bene the most wicked men which were vpon the earth if we knew not the humilitie that was in them and in what contempt they had them selues and their workes for the great knowledge they had of the lawe of God the which engendred in them an other thinge to wit the knowledge of the imperfection which was in them and in their life when they came to measure it according to the rule of the lawe brought all their thoughtes desires wordes and actions to be tried by the will and ordinaunce of God. We saye in a common prouerbe that such a one as thinketh himselfe in best health carieth death in his bosome Which must not onely be vnderstood of the bodely helth but also of the health of the soule For the diseases of the body are nothing so dangerous as those of the soule because that verie many albeit their hartes are full of distrustes doubtinges errors false opinions ingratitudes enuies reuengements darkenes ignorance and other deadely diseases neuertheles they thinke them selues in very good health and that their righteousnes is sufficient to enable them to aunswer and satisfie the iudgement of god As that prowde Pharise who in steade of humbling himselfe before God confessing this faultes to him setteth forthe and extolleth his owen workes in his prayer And the Scribe that bragged that he had accomplished the whole law and the Sinagogue that boasted her selfe of her owen innocency and in that that she had not sinned Wherefore God caused complainte to be made against her to conuince her of hipocrisie and of the sinnes that she had forgotten through negligence and of the loue that she ought to haue borne vnto him Although then that God doth not alwayes discouer our faultes wholly vnto vs he wil not therefore that we make light of them but if we do he streight wayes calleth vs to a reckning and requireth them of vs and constraineth vs to confesse them vnto him that he may forgiue vs to the ende that we maye haue occasion hereby to acknowledge and set forth his great liberalitie And this is all that he requireth and demaundeth of vs for hauing acquited and discharged vs of such a great and notable summe wherein we were indebted to him For looke how much soeuer of the glorie of any righteousnesse and vertue we attribute to our selues so muche we diminishe of the bountie and liberalitie of our God and we prouoke him to ielousie because we beare him not that loue nor reuerence that we owe vnto him but doe more loue our owen honour then his And euen like as a housband louing his wife tenderly to make his affection
his strength against our weaknes and tētations his merite and intercession against all the accusations informations which the law our conscience and the deuil himselfe can bring forth and alleage against vs alwayes thinking that where sinne aboundeth there grace yet more aboundeth hath farre more strength to saue vs then sinne hath to condemne vs. We must do as they that go vp into an high tower who looking downewardes seeing the depth are afraide to fall and that they maye be the more sure they laye holde of the railes euen so must we alwayes leane vpon the righteousnesse and death of Iesus Christ and strengthen our selues in that to the ende we maye be preserued from falling downe Now hauing spoken of the meane whereby a man maye laye holde of the righteousnes of Christ and of the qualitie of Faith that apprehendeth the same it remayneth yet that we speake of three thinges The first whether that for the laying holde vpon that righteousnesse it be necessarie that Faith be perfecte Then afterwardes whether it must be that it must be cleane from all vices and lastely whether it hauing bene once receaued in our harts we can loose it afterwardes and be depriued of it As concerning the first point to witte of the perfection of the lawe it is impossible that euer we can attaine it in as much as we are compassed about with a mortall body which is so grosse and so slauish and which fighteth without ceasing against the spirite when it woulde lifte vp it selfe into any heauenly meditation moreouer hauing such an heape of darknesses and false opinions in our senses and vnderstāding it is impossible that euer we should haue any perfect knowledge of God what diligence paine or trauell so euer we tooke to get it hauing in like maner a harte entangled with so great passions and lustes which driues vs hether and thether to all vaine affections in such sort that by reason hereof we can not loue God perfectly and so consequently haue any perfect confidence in him because confidence followeth loue euen like as loue followeth knowledge The knowledge therefore and confidence that we haue of God being imperfect which are the two parts of Faith it followeth hereof that it can not be perfect that we haue neede continually to begge at Gods hande that he will augment it in vs and daye by daye stirre vs vp in the meditation of his promises which is the true meane to nourrish encrease and augmente Faith. And wherto serue exhortations prayers Sacraments and such other exercises if our Faith coulde be perfect here seeing that all these are not ordeined fostred in the Church to any other purpose then to fortifie and encrease the knowledge zeale and affection of the faithfull Now let vs come to the second point Seeing that our Faith is neuer perfect in this worlde but is alwayes mingled with an infinit nomber of infirmities which alwayes remayne in vs in such sort as there is none can saye his harte is cleane from all sinne and that we haue neede in respect of this to begge of God in our prayers that he will pardon vs our offences and making the confession of our Faith to say I beleue the remission of sinnes Notwithstanding all this that as yet our faith is very weake defiled with many imperfectiōs neuertheles it ceaseth not to laye holde vpon that that it shall please God to bestow vpon it No otherwise for examples sake thē as a litle child who with his litle handes or a poore man with his rugged and scabbie handes refuse not to take breade and other almes that a man will bestow vpon them aswell as if they were greater and whole Altogether like as diseases that are vniuersall through out the whole body as is a burning agewe though they weaken all the partes of the same and specially the stomacke more then all the reste yet neuerthelesse hinder not but that it maye take a medecin yea rather the disease is an occasiō vnto it to prouoke it to take it euen so also it ought to be so farre of that the weakenes of our Faith should keep vs from embracing righteousnes and the other benefites of Iesus Christ that it must prepare and dispose vs to the contrarie According to which Iesus Christ sayeth to the Pharisees who thought them selues to be righteous that he came not for their sakes but to call sinners adding the reason to witte that they that are sicke haue neede of the phisition And euen like as our diseases and infirmities let not but that our faith be it neuer so weake is yet capable of the graces of God of all the righteousnes of his sonne euen so the littlenes of faith maketh it not lesse capable to be able to apprehend and embrace that righteousnesse And like as altogether the Aple of the eye which is so litle and yet for all that can apprehend the light of the Sunne which is spred ouer all the horizon yea and the Sunne it selfe which is farre greater and more ample then all the earth euen so the eye of faith albeit that it be verie small yet it ceaseth not to lay holde of the Sunne of righteousnes together with his light iustice and other giftes which are as great and as many in number But now let vs handell the laste of the forsayde three pointes that is to saye whether Faith being once receaued into our hartes we can vtterly afterwardes loose and forgoe it For if hauing once receaued it we can not be assured to keepe it constauntly to the ende we shall alwayes be in doubt of our saluation But if we be once perswaded and resolued in this point that hauing bene inspired by the spirite of God in our hartes it will still there abide and dwell there for euer this perswasion will alwayes keep our spirites quiet and contented and they shall alwayes be ioyefull yea in the middest of all tentations that maye assaile vs Wherfore it is very necessary for vs to marke and diligently to imprinte in our mindes all the places of the holy scripture in which God hath assured vs of the continuaunce and perseueraunce of his grace and fauour towardes vs and of keping vs in the faith and giuing of all the other giftes that he wil communicate vpon vs As in the first place this testimonie of S. Paule woulde be marked which sayeth that Faith is ioyned with election and so by consequence founded vpon the counsaile and will of God which is euerlasting immutable Then afterwards that place of the Romaines where it is sayd That the giftes and calling of God are without repentaunce that is to saye irreuocable when he hath once giuē them vnto vs Also that which is sayd in S. Matthew That to him that hath it shall be giuen If then we haue by Gods grace Faith and the giftes of the spirite let