thirst after rightuousenesse he cannot taste of the swéetnesse of Iesus Christ how swéete it is to talke of him to thinke of him and to follow his most holy lyfe But when we once throughlye knowe our owne infirmitie by meane of the Lawe let vs herken to sainct Iohn Baptist who poynteth vs to the souerein Phisicion with his fingar saying Beholde y Lamb of God which taketh away y sinnes of the world For he it is that deliuereth vs from the heauie yoke of the law abrogating and disanulling the curses and sharp threatnings of the same healing all our infirmities reforming our frée will returning vs to our auncient innocencie and repayringe in vs the image of our God insomuch that according to sainct Paules saying lyke as by Adam we be all dead so by Iesus Christ we are all quickened And it is not to be beléeued y the sinne of Adam which we haue by inheritance from him should be of more force then the ryghtuousnes of Christe the which also we inherit by fayth It séemeth that mâ—n hath great cause to complayn that without any reason why he is conceiued borne in sinne and in the wickednesse of his parents by meanes of whom death reigneth ouer all men But now is all our sorow taken awaye inasmuch as by a lyke meane without anye occasioÌ„ giuen on our behalf rightuousenesse euerlasting lyfe are come by Iesus Christ and by him death is sâ—ayne whereof sainct Paule maketh a verie goodly discourse which I purpose to set downe here folowing Wherefore sayth he lyke as by one man sinne entred into the world and death by sin euen so death went ouer al meÌ„ â—orasmuch as all men haue sinned For vntill the Lawe sinne was in the worlde but sin was not regarded as long as ther was no law Neuerthelater death reigned froÌ„ AdaÌ„ vnto Moses euen ouer theÌ„ also y sinned not after y like maner of y traÌ„sgressioÌ„ of Adam who was a figur of him y was to come But yit the gift is not so as is the offence For if through the offence of one manie be dead much more the grace of God and the gift by grace which is by one man Iesus Christe hath abounded vnto many Neyther is the gift so as that which entred in by one the sinned For the fault came of one offence vnto condemnation but the gifte is of many offeÌ„ces to iustification For if by the offence of one death reigned through one much more shall they which receiue the aboÌ„dance of grace and of the gift of rightuousnes reigne in life through one that is Iesus Christ. Likewise then as by the offence of one the fault came on all men to condemnation so by y ryghtuousenes of one the benefyte abounded toward all men to the iustification of life For as by one mans disobedience many wer made sinners so by the obedieÌ„ce of one shall many also be made righteous Moreouer the law entred ther vppon that the offence shold abouÌ„d neuertheles where sinne abouÌ„ded ther grace abounded much more that as sinne had reigned vnto death so might grace also reigne by rightuousenes vnto eternal lyfe through Iesus Christ our lord By theis words of saint Paule we manifeâ—tlye perceiue the thing to be trew which we haue said heretofore that is to wit that the lawe was giuen to make sinne knoweÌ„ which sinne we do also know no to be of greater force thaÌ„ Chrisâ—es rightuousenes wherthrough we be iustifyed before god For euen as Iesus Christ is stroÌ„ger than Adam was so is his ryghtuousenes more mightie than the sinne of Adam And if the sinne of Adam was sufficient ynough to make al men sinners children of wrath without ani misdéed of our own much more shall Christes ryghtuousnes be of greater force to make vs all rightuouse and the children of grace without any of our owne good workes which cannot be good vnlesse that before we do them we our selues be made good as Awstin also affirmeth Hereby a maÌ„ may know in what an errour they bée who by reason of some great offence despayre of gods good wil imagining that he is not willing to forgiue couer and pardon all sinne hauing alredie punished and chastized al our sinnes and iniquities in his owne onely begotten and déerebeloued sonne and consequently graunted a generall pardon to all mankinde which euery bodye inioyeth that beleueth the Gospell that is to say which beléeueth the happie tydings that the Apostles haue published through the whole worlde saying We beséeche you for Iesus Christes sake be yée reconâ—yled vnto God for he that neuer knew sinne was made a sacrifyze for our sinne that we might become rightuouse in him The Prophet Esay foreséeing this great goodnes of God writeth these heaueÌ„ly words which do so well peynt out the passioÌ„ of our Lord Iesus Christ and the cause ther of as it is not to be found better descrybed euen in the writings of the Apostles Who sayth he will beleue our report to whom is the arme of the Lord reueled But hée shall grow vp before him as a braunche and as a roote out of a drye gdound he hath neyther forme nor beautie when we shall sée him ther shal be no forme that we should desire him He is despized and reiected of men he is a man full of sorowes and hath experience of infirmities wée hidd as it were our faces from him he was despized we estemed him not Surely he hathe borne our infirmities and caried our sorowes yit we did iudge him as plaged and smitten of god and humbled but he was wounded for our traÌ„sgressions he was broken for our iniquities The chasismeÌ„t of our peace was vppoÌ„ him and with his stripes we are healed All we like shéepe haue gone astraie we haue turned euery one to his owne waye and the Lord hath layde vppon him the iniquitie of vs all he was oppressed he was afflicted yit dyd he not open his mouth He is brought as a shéepe to the slaughter and as a shéepe before the shearer is dumme so he openeth not his mouth O great vnkindnes O thing abhominable that we which professe our selues Christians and here that the sonne of God hath taken al our sinnes vppoÌ„ him washed them out with his preciouse blud suffering himselfe to bée fastened to the crosse for our sakes should neuertheles make as though we would iustifie our selues purchace forgiuenes of our sinnes by our our owne workes as who would say that the deserts ryghtuousenes and bludshed of Iesus Christ were not ynough to do it vnlesse we came to put to our workes ryghtuousnes which are altogither defiled and spotted with selfeloue seflyking selfeprofit and a thousande other vanities for which we haue néede to craue pardon at GODS hande rather than reward Neyther do we thinke of the threatnings which saint Paule vseth to the Galathians who hauing bin deceiued by falseprechers beleued not
fountaine of all the vyces iniqâ—ities that we commit wherfrom if we wil be deliuered returne again to our first innocencie to recouer the image of god first of all it staÌ„deth vs on hand to know our own wretchednes For like as no man will euer séeke to the Phisicion except he know himselfe to be diseased or acknowledge the excellencie of the Phisicion and how much he is bownd vnto him except he know his own disease to be pestilent and deadly euen so no man acknowledgeth Iesus Christ the onely Phisicion of our soules except he first know his own soule to be diseased neyther can he perceiue y excellencie of him nor how much he is bound vnto him except he first enter in to the knowledge of his owne outrageouse sinnes of the incurable infirmitie which we haue receiued through y infection of our first fathers The second Chapter ¶ Hovv the Lawe was giuen by God to the end that we knowing our sinne and hauing not any hope of ability to make our selues righteouse by our own works should haue recourse to gods mercie vnto the ryghtuousenesse of fayth OUR God therfore mynding of his infinite goodnesse mercâ—e to send his only Sonne to sette frée y wretched children of Adam knowing that first of all it behoued him to make theÌ„ vnderstand their own miserie chose Abraham in whose séed he promised to blisse al nacions accepted his ofspring for his peculiar people vnto whoÌ„ after their departure out of Aegypt deliuerance from the bondage of Pharao he by the meanes of Moyses gaue the Lawe which forbiddeth all iusting and commaundeth vs to loue GOD with all our hart with all our soule and with al our strength in such wise as our whole trust be reposed in him we redy to leaue our life for his sake to suffer all torments in our members and to be bereâ—t of all our goods dignities honours for the loue of our god choosing to dye rather than to do any thing that may mislike him be it neuer so little and doing al things in that behalfe with a merie hart and with all forewardnes and cherefulnes Moreouer the Lawe coÌ„maundeth vs to loue our neighbour as our selfe mening hy the Neyghbour all maner of men as well frends as foes it willeth vs to do to euery man as we wold be done vnto and to loue other menns caces as our owne And so by looking in this holye Lawe as in a cléere lookingglasse man doth out of hand espye his own great imperfectioÌ„ vnablenes to obey gods commauÌ„dements and to reÌ„der him the honour and loue which he ought to yéeld to his maker The first office of the Lawe then is to make sinne knowen as sainct Paule affirmeth And in another place he saith I had not knowen what sinne is but by the Lawe The second office of the Lawe is to make sinne increace forasmuch as we being quyte gâ—ne from the obeying of God and become boÌ„dslaues to the diuell being full of wicked works and inordinate affectioÌ„s cannot abyde that god shold forbid vs to lust which increaseth so much the more as it is the more prohibited by reason wherof S. Paule sayth that sinne was dead but the Lawe came and raysed it vp againe and so it became out of measure great The third office of the Lawe is to shew the wrath and iudgment of God who threatneth death and euerlasting punishmeâ—t to such as kéepe not the Lawe throughout in all points For the holy Scripture saith Cursed is he y performeth not throughly al the things that are written in the booke of the Lawe And therfore sainct Paule saith y the Law is a ministerie and that it bringeth foorth wrath The Lawe then hauing discouered sinne and increaced it and shewed foorth the wrath indignation of God who threatneth death executeth his fourth office which is to put a man in feare who there vppoÌ„ falleth into sorowfulnes would fayre satisfie the Law but forasmuch as he séeth clerely that he is not able he wexeth angry against God and wold with all his hart that ther wer no god bicause he feareth to be sore chastized punished by him according as sainct Paule saith that the wisedome of the flesh is the enemie of God bicause it neyther is nor can be subiect to the Lawe of God. The fifth office of the Lawe which is the principal ende and the most excellent and necessarie office of it is to constraine a man to goo vnto Iesus Christ in lyke wyse as the Hebrues being dismayed were constrained to appeale vnto Moyses saying Let not the Lord speake vnto vs least we dye but speake thou vnto vs we will obey thée in al things And the Lord answered verely they haue spokeÌ„ exceding well Yea they were not praysed for any other thing than for theÌ„yr desyring of a Mediator betwixt GOD and them which was Moyses who represented Iesus Christ that should be the aduocate Mediator betwene God and man In respect whereof God sayd vnto Moyses I will rayse vp a Prophet among theyr brethren like vnto thée I will put my word in his mouth he shall speake vnto them all the thinges that I shall commaund him and I will punish all those that wyll not obey my word which he shal speake in my name The third Chapter ¶ How the forgiuenesse of our sinnes our iustification our saluation depend vppon Iesus Christ. WHen as our God then had sent the said great Prophet which he had promised vs who is his onely sonne to the end that he shold set vs frée froÌ„ the curse of the Law and reconâ—yle vs vnto our God that he shold make our will fit for good woorkes healing our frée will and repayring in vs the foresaid image of god which we had lost through the fault of our first parentes forasmuch as we knowe that vnder heauen there is nonâ— other name giueÌ„ vnto men wherby we may be saued but the name of Iesus Christ Let vs ronne vnto him with the feete of lyuely fayth cast our selues betweÌ„ his armes sith he allureth vs so graciousâ—i crying come vnto mée all you that labour and are heauy loden and I wyll refresh you What comfort or what ioy in this lyfe can be comparable to this his saying there when as a man feling himselfe oppressed with the intollerable wayght of his sinnes vndersâ—andeth so swéete and amyable words of the Sonne of God who promiseth so graciously to refresh rid him of his great peyns But al the matter lyeth in acknowledging our owne weaknesse miserie in good earnest For he shall neuer knowe what is swéete who hathe not tasted of the sowre And therfore Iesus Christ sayth If any man thirst let him come to me and drink as if he had ment to say if a man know not himselfe to be a sinner nor
that the iustification by fayth was sufficient of it selfe but went about stil to be made rightuous by the law Unto whom S. Paule saieth Iesus Christe shall nothing profyt you that iustifie your selues by the Lawe for you be falne from grace bicause that we thorough the spirit of fayth wayte for the hope of rightuousnesse Now if the séeking of rightuousnesse forgiuenes of sinnes by the kéeping of the lawe which God gaue vppon mount Sinai with so great glorie and maiestie be the denying of Christ and of his grace what shal we say to those that will néedes iustifie themselues afore God by their owne lawes and obseruaÌ„ces I would wish that such folkes should a little compare the one with the other and afterward giue iudgment themselues God myndeth not to doe that honour nor to giue that glorie to his owne lawe and yit they will haue him to giue it to mennes lawes ordinances But that honour is giuen onely to his onely begotten sonne who alone by y sacrifice of his death and passion hath made full amends for all our sinnes past present and to come as sainct Paule and sainct Iohn declare Wherfore as ofteÌ„ as we apply this satisfactioÌ„ of Iesus Christs vnto our soules by fayth out of all dout we obteyne forgiuenes of our sinnes and become good rightuouse before God through his ryghtuousnes And therefore after that sainct Paule hathe said that as touching the ryghtuousenes of y lawe he had liued vnblameable he addeth yit whatsoeuer I haue gayned by it I haue accounted it in al respects to be but losse for the loue of christ And specially I esteme al things to be losse for the excelleÌ„t knowledge of Iesus Christ my Lord for whome I haue counted all thinges to be losse déeme them but as dung so I may win Christ bée fouÌ„d in him not hauing myne owne rightuousenesse which is of the lawe but the righteousnesse which is by the fayth of Iesus Christ which rightuousnes is giuen of god I mene the rightuousnes of faith that I may come to the knowledge of Iesus Christ. O most notable wordes which all Christians ought to haue ingrauen in their hartes praying God to make them to tast it perfectly Lo how S. Paule sheweth plainly that whosoeuer knoweth Christ aright estéemeth all the works of the law to bée hurtful for so much as they make vs to swarue from our trust in Iesus Christ to whom euery man ought to impute his saluation to trust only vnto him alone And to inforce this sentence the more he addeth further that he estéemeth all things but as dung so he may gayne Christ and be fouÌ„d incorporated in him declaring thereby that whosoeuer trusteth in his own workes and pretendeth to iustifie him selfe by them getteth not Iesus Christ nother is ingreffed into him â–ª And forasmuch as the whole mistery of our faith consisteth in the truth hereof â—o the end we might the better vnderstand what he ment to say he addeth and repeteth oftentimes y he had nothing to doo with al the outward iustification al the rightuousnes that is grouÌ„ded vppon the keping of the law but that he wold cloth him selfe with y rightuousnes which God giueth by faith to al theÌ„ y beleue that all our sinnes are fully chastized punished in Iesus Christ that Iesus Christ as S. Paule saieth is made our wisdome rightuousnes holines redemption to the end as it is written y he which will glorie should glorie in the lord not in his own workes Uery true it is that in the holy scriptures ther are some texts to be found which being misvnderstode séeme to gaynsay this holy doctrine of S. Paules to attribute iustification remission of sinnes vnto works to charitie But those authorities haue alredy bin wel expounded by somme who haue shewed playnly y such as haue vnderstode theÌ„ in the sence aforesaid vnderstode them not aright Wherfore my déerebeloued brethren let vs not folow the fond opinion of y bewitched GalathiaÌ„s but rather let vs folow y truth which s. Paul teacheth vs let vs giue the whol glorie of our iustification vnto Gods mercy to y merits of his sonne who by his own bludshed hath set vs frée froÌ„ y souereintie of the law from y tyrannie of sin death hath brought vs into y kingdom of god to giue vs life and endlesse felicitie I say yet further y he hath deliuered vs from y dominion of the lawe insomuch as he hath giuen vs his holy spirit who teacheth vs all truth and that he hath satisfied the lawe to the full giuen the same satisfaction vnto al his members that is to wit to all true Christians so as they may safely appéere at Gods throne bicause they be clothed with the rightuousnesse of hys Christ and by him deliuered from the curse of the lawe Then cannot y lawe any more accuse vs or condemne vs nor moue our affections or appetites nor increase sin in vs And therefore Sainct Paule saieth that the Obligacion which was against vs is cancelled by Iesus Christ discharged vppon the trée of the crosse insomuch as he hath set vs frâ—e from the subiection of the lawe and coÌ„sequently from the tyrannie of sin death which can no more hereafter hold vs oppressed bicause it is ouercome by Iesus christ in his resurrectioÌ„ so coÌ„sequently by vs which are his members in such maner y wée may say with Saincte Paule and with the Prophet Osee Death is quytâ— vanquished destroyed O Death wher is thy 〈◊〉 O Hel wher is thy victorie The sting of Death is â—in and the strength of sin is the lawe But God bée praysed who hath graunted vs vicâ—orie by our Lord Iesus Christ. He is the blesâ—ed séede that hathe crusshed the head of y veâ—emous Serpent that is to wit of the Diuell insomuch that all those which beléeue in Ieâ—us Christ reposing their whole trust in his grace doo ouercome sin death the Diuel and Hell as Christ hath done Hée is that blessed séede of Abraham in the which god hath promised blissednesse to all NacioÌ„s It behoued euery particuler person to fight with the sayd horrible Serpent and too deliuer hym selfe from that curse But that enterprise was so great that all the force of the whole world knitte together was not able too go through with it Wherfore our God y father of mercie being moued with compassion of our miseries hath giueÌ„ vs his only begotteÌ„ sonne who hath deliuered vs from y veniâ— of the Serpent is him selfe become our blissednesse rightuousnes condicionally y we accept the same renouÌ„cing al our own otward iustifications Then my déere bréethren let vs imbrace the rightuousnesse of our Lorde Iesus Christ and lette vs make it ours by means of fayth let vs assure our selues that we bée rightuouse not for our
owne works but through the merites of Iesus Christ let vs liue merily assured that the rightuousnes of Iesus Christe hath vtterly done away all our vnrightuosnes made vs good rightuouse and holie before God who beholding vs ingreffed into his sonne by fayth estéemeth vs not now any more as the childreÌ„ of Adam but as his owne children and hath made vs heirs of al his riches with his own begotten sonne The fourth Chapter ¶ Of the effectes of liuely faith and of the vnion of mans Soule with Iesus Christ. THis holie faith worketh after such a sort in vs y he which beleueth y Iesus Christ hath taken all his sins vppon him becoÌ„meth like vnto Christ ouercoÌ„meth sin the diuel death Hell. And the reason thereof is this namely that the church that is to wit euery faithfull Sowle is Christes wyfe Christ is hir husband For we know how the lawe of mariage is that of two they become one selfesame thing being two in one flesh and that the goods substance of either of them become comon to theÌ„ both by means wherof the husband saieth that the dowrie of his wyfe is his likewise the wyfe sayeth that hir husbands house all his riches are hirs and of a truth so they are for otherwise they should not be one flesh as the scripture saith After the same maner hath God maryed his onlibegotteÌ„ déerbeloued sonne to the faythful soule which hath not any other thing peculiar of hir own saue only sin yit the soÌ„ne of God hath not disdeyned to take hir for his welbeloued spowse togither with hir peculiar dowrie which is sin And now by reason of y vnion which is in this holie mariage looke what y on hath is also y others Iesus christ therefore saieth thus The dowrie of mans soule my déere wife that is to wit hir sins and transgressings of the lawe Gods wrath ageinst hir the boldnes of the diuill ouer hir the prison of Hell and all other hir euils are become myne are in my power to do what I list with theÌ„ Wherfore it is at my choyse to deale with them at my pleasure and therfore I will put out the hand writing which is agaynst the soule â—y wyfe I will take it oute of the waye I wyll fasten it too my crosse in myne owne bodie and in the same wyll I spoile principalities and powers and make a shew of theÌ„ openlye triumphe ouer them and consume theÌ„ vtterly vnto nothing Now when GOD sawe his sonne who knewe no â—nne neither had any sin in him thus wyllingly taking on him the fowlenes of our iniquitie he made him to be sinne for vs euen the very sacrifice for our sinne did sharply punish our sinne in him putting him to death euen the death of the crosse Howbeit forasmuch as hée was his welbeloued obedient sonne hée would not leaue him in death nor suffer his holy one to sée corruption but raysed him vp from death to lyfe giuing him al power in heauen and earth and set him at his ryght haÌ„d in glory Now then the wyfe likewise with exceding great ioye doth saye the Realmes and Kingedomes of my most déere husband and sauiour are mine by him I am an heire of heauen my husbands riches that is to wit his holines his innocencie his rightuousenes his godhead togither with al his vertue myght are mine and for me and therfore in him I am holie innocent ryghtuouse and godly ther is not any spot in mée I am well fauored fayre inasmuch as my lawful husband hath not any blemishe in him but is altogither goodly and fayre And sith that he is wholly myne and so consequently all that he hath is myne and all that he hath is pure and holie it foloweth that I also am pure and holie Therfore to begin at his most innoceÌ„t birthâ— he hath thereby sanctifyed the birthe of his spouse conceiued in sinne The godly chyldhod and youth of the brydegroome hath iustified the childish and youthful lyfe of his déerbeloued bryde For the loue and vnion that is betwixt the sowle of a trew christian and the bridegroome Iesus Christ maketh al the woorks of eyther of them to be comon to theÌ„ bothe By reason wherof when a man saith Iesus Christ hath fasted Iesus Christ hath prayed Iesus Christ was herd of the father raysed the dead draue diuells out of men healed the sicke dyed rose again and ascended into heauen Likewise a man may say that a Christen man hath done all the selfe-same woorkes forasmuch as the workes of Christ are the workes of the Christian bycause he hath doone them for hym Uerely a man may say y the Christian hath bin nayled too the crosse buried raysed again is gone vp into heauen become the child of God and made partaker of the Godhead On the other side all the workes y a Christian man doeth are Christes workes bycause it is his will to take them for his And forasmuch as they be vnperfect and he throughly perfect cannot away with any vnperfect thing he hath made them perfect with his vertues to the end that his wife should be alwaies ioyful well coÌ„tentid and not be afraid of any thing assuring hirself that although ther be yit stil some default in hir workes yitnotwithstanding they be acceptable to God in respect of his sonne vppoÌ„ whoÌ„ he hath his eyes alwais fastened O y vnmeasurable goodnes of god how greatly is the christiaÌ„ bound vnto god Ther is no loue of man be it neuer so great that may be compared with y loue that god beareth to the sowle of euery faythfull christian wherof Christ is y bridgrome Whervppon s. Paule sayeth that Iesus Christ hath so loued his wif the church which is builded of liuing stones that is of the soules of y beleuing christians that for to sanctifie hir â— he hath offered himself to the death of the crosse clenzing hir with the washing of water by his word to ioyne hir to himself a gloriouse church without spot or wrincle or other like thing but that she should be holie and vnblamable that is to wit like vnto him in holinesse innocencie and also be the trew and lawfull daughter of god who hath loued the world so well that as Iesus Christ himself saieth he hath giueÌ„ his onlibegotten sonne to the end that euerie one which beleueh in him should not perish but haue lyfe euerlasting For God sent not his sonne into the world to condemne the worlde but to the ende that the Worlde myght bée saued by him insomuch that he which beléeueth in him shall not bée damned Some man might demaund after what maner the vnion of this holie Mariage is made and how the Sowle which is the Bryde and hir Bridegrome Iesus Chryste are knitte togither What assurance can I haue that my Sowle ys vnited vntoo Iesus Christe and become
lyght of our trust which hath great recompence reward But thys so holy and diuine affiance is gendred in our harts by the working of the holie ghost who is coÌ„municated vnto vs by fayth which neuer goeth without the loue of god And hereof it commeth that wée bée prouoked to dooe good works with a certeine liuelines and effectuall cherefulnes wherby we gather such a strength and inclinacion to doo theÌ„ as wée be throughly redie and foreward to doo and suffer all intollerable things for the loue and glorie of our moste graciouse and mercyfull father who hath inryched vs wyth so abundaunt grace through Iesus Christ and of his enemies made vs hys moste déere children This treue fayth is no sooner gyuen a man but he is by and by indewed and imprinted with a certeine violent loue of good works to yéeld right swéet and amiable frutes both vnto God and likewise to his Neybour as a verie good frutefull trée And it is no more possible that he should bée otherwise than it is possible that a fagot should be set on fyre not cast light immediatly This is the holye fayth without the which it is vnpossible that anie man should please God and wherby all the holie men as well of the old TestameÌ„t as of the new haue bin saued according as Sainct Paule witnesseth of Abraham concerning whome the Scripture sayeth that Abraham belâ—â—ued GOD and it was reckened too him for rightuousenesse And therfore hée sayth a little before We beléeue that a man is iustified by fayth without the déedes of the Lawe And in another place he saith Sothen in that time shall the remnant be saued according to the election of grace and if they be saued by grace then is it not by workes for then were grace no grace And to the Galathians he sayeth it is a manifest matter that no man becommeth rightuouse before God by the Lawe bicause the rightuouse liueth by faith And the lawe consisteth not in beleefe but he that performeth the thinges that the Lawe commaundeth shall liue by that performance And further hée sayeth that a man cannot become rightuouse by the déedes of the law but onely by beléeuing in Iesus Christ. Agein a little after he sayeth that if a man can become rightuouse by the Lawe Iesus Christ dyed in vayne Moreouer to the Romaines making comparison betwene the rightuousnesse of the Lawe and the rightuousnesse of the Gospell he sayeth that the one consisâ—eth in the dooing of workes and the other in beleuing For if thou confesse our Lord Iesus Christ with thy mouth and beleue in thy hart that God hath raysed him vp from death thou shalt be saued For the beléef of the hart maketh a man rightuouse and the confession of the mouth maketh him safe Lo how this good teacher Sainct Paule sheweth euidently that faith maketh a man rightuouse without any workes And not only Sainct Paule but also the holy Doctors that came after him haue confirmed and allowed this most holy trueth of Iustification by fayth among whome Sainct Augustin is the chiefe who in his booke of fayth and workes and in his booke of the Spirit and the Letter and in his booke of fourescore and thrée questions and in his booke which he did write to Boniface and in his treatise vpon the xxxj Psalme and in many other places defendeth this article shewing that we become rightuous by faith without any help of good works howbeit that good works are the effects of rightuousnesse and not the cause of it And he sheweth that y wordes of S. â—ames being soundly vnderstood are nothing contrary to this article Whith thing Origen doth also affirme in his fourth booke vpon the Epistle to the Romanes saying y S. Paules meaning is that fayth only is sufficiente to make men rightuouse insomuch that a man becommeth rightuouse only by beléeuing although he haue not doone anye good work at all For so it is that the théefe became rightuouse without the workes of the lawe forasmuch as the Lord sought not what good workes he had done in time past nor wayted vntill he had done any after he had beléeued but hauing accepted him for rightuouse vpon his only confession tooke him for hys companion euen when he should enter into Paradyse Likewise that so renowmed woman in the gospel of Sainct Luke while she was yit at the féete of Iesus Christ herd it sayd vnto hir thy sins are forgiuen thée And a little after he saieth vnto hir thy faith hath saued thée goo thy way in peace Afterward Origen sayth In many places of the Gospel a man may sée how our Lord Iesus Christ hath spoken in such wise as he sheweth that fayth is the cause of the saluation of the beleuers TheÌ„ is a maÌ„ made rightuouse by faith and the workes of the lawe further him nothing at all On the contrarie where faith is not which faith maketh the beléeuer rightuouse although a man doo the workes which the law coÌ„maundeth yit notwithstanding forasmuch as they be not builded vppon the fouÌ„dation of faith albeit y to outward appearance they séeme good yit can they not iustifie him that doeth them bicause he wanteth fayth which is the marke of theÌ„ that are become rightuouse before god And who is he that caÌ„ boast himselfe to be rightuouse wheÌ„ he hereth God say by his Prophet â—say that all our rightuousnesse is as a defiled cloth of a menstruouse woman Then can wée not iustly glorie in our selues but in y only faith of the crosse of Iesus Christ. S. Basill in hys Homilie of humilitie sayeth y the Christian ought to hold himself for rightuouse through beléefe in Iesus Christ and his wordes are theis The Apostle sayeth that he which glorieth should glorie in the Lord in that God hath made Iesus Christ to be our wisedome rightuousenes holinesse and redemption to the end y he which would glorie should glorye in the Lord bicause that the perfect and sound glorying is to glorye in the lord For in so doing a man presumeth not vppon his owne rightuousenes but acknowledgeth his want of the true rightuousenes and that he is made rightuouse only by beléeuyng in Iesus Christ. And Sainct Paule gloryeth of the despyzyng of hys owne rightuousenesse and of his séeking of Christes rightuousnes by fayth which commeth of god Sainct Hilary in his ninth Canon vppon the exposition of Sainct Matthew sayeth these words The Scribes considering Iesus Christe but only as maÌ„ were troubled that a maÌ„ should forgiue sinnes and pardon that thing which the Lawe could not doe bicause that onely fayth iustifieth Sainct Ambrose in expounding these wordes of Sainct Paule vnto him that beleeueth in him vvhich iustifieth the vngodly his fay the is accounted for rightuousnesse according to the purpose of Gods grace like as Dauid also sayeth that the man is blissed whom God accompteth rightuouse
without workes writeth thus Saint Paule sayeth that vnto him which beleueth in Iesus Christ that is to wit to the Gentile his fayth is imputed for rightuonsnes as it was vnto Abraham In what wise then thinke the Iewes to become rightuous by the woorkes of the Lawe and yit to be rightuous as Abraham was séeing that Abraham became not rightuouse by the déedes of the Lawe but onely by fayth Then is not the Lawe néedefull forasmuch as the sinner becommeth rightuouse before God through onely fayth according to gods graciouse purpose as Dauid sayeth The Apostle coufirmeth that which he hath sayde by the Prophetes example saying Blissed is the man whome God accepteth for rightuouse without workes wherby Dauid méeneth that those men are very happy whom GOD hath determined to accept for rightuouse before him by onely fayth without any paynes taking or obseruatioÌ„ of the Law on their behalfe Thus sheweth he the blissednesse of the time wherein Christe was borne in so much as the Lord himself saith Many rightuouse men and Prophetes haue coueted to sée the thinges that you sée and to heare the thinges that you heare and haue not heard them The selfesame thing sayeth Sainct Ambrose in expounding the first chapter of the first Epistle to the Corinthians affirming openly that whosoeuer beléeueth in Iesus Christe is become rightuous without workes and without any desert receiueth forgiuenes of his sinnes by faith alone Also he affirmeth the same thing in an epistle which he writeth to Ireneus saying let no man boast of his owne workes for no maÌ„ becoÌ„meth rightuous by his own works but he y hath righteousnes hath it of frée giftâ— forsomuch as he is made rightuouse by Iesus Christ. Then is it fayth that deliuereth by Christes blud for happie is he whose sin is forgiuen and pardoned And S. Bernard in his thréescore and seuentéenth Sermon vppon the Ballet of Ballets coÌ„firmeth y same saying that our own merites beare no sway at all in making vs rightuouse which thyng mâ—st be attributed wholly vnto grace which maketh vs rightuouse fréely and lykewyse dischargeth vs from the bondage of sin And he addeth that Iesus Christ marieth y soule and cupleth it vnto himselfe by fayth without that anie desert of our workes oughte or can come betwene But bicause I will not be to long I wil make an ende of mine allegations when I haue vttered one verie notable and good saying of Sainct Ambrosis in his booke intituled of Iacob concerning the blessid life The saide holie man saith y like as Iacob hauing not on his owne behalfe deserued the birth right shrowded himself vnder the apparel of his brother clothed himself with his garment which yelded a verie swéete sent and in that wise presented himself to his father to receiue y blissing vnder another mans person to his own behoof euen so is it requisite for vs to clothe our selues with the rightuousenesse of Iesus Christ by faith and to shrowd our selues vnder the diuine purenes of our eldest brother if we wil be receyued for rightuouse afore god And certeinly this is true For if we appéere before God vnclothed of the rightuousenes of Iesus Christ but of all dout we shal be iudged worthy of euerlasting damnation But contrariwise if God sée vs appareled with the rightuousenes of his sonne Christ then wil he surely take vs for rightuouse holie and worthy of eternall lyfe And verely it is a great rashnesse in such as pretend to attein to rightuousenes by the keping of gods commaundemeÌ„ts which are al comprehended in louing God with all our harte with all our soule and wyth al our strength our Neybour as our self But who is so arrogaÌ„t or so mad as to presume y he is able to performe those commaundements to the ful Or who séeth not that gods lawe requyreth perfect loue and condemneth all vnperfectnes Let euery man consider well his owne workes which partly shall séeme good vnto him and he shall fynd that they ought rather to be called transgressions of that most holie Lawe according also as they be altogither vnclean and vnperfect so that he must be fayne to vtter this saying of Dauids Enter not into iudgment with thy seruant O Lord for no man liuing shal be found ryghtuouse in thy sight And SalomoÌ„ sayth who is he that may say my hart is cleane And Iob cryeth out â—hat man is he that can be vndefyled and what man borne of woman can shew himselfe rightuouse Behold he found no stedfastnes among his saincts yea the heauens are not cleane in his syght How much more abhominable and filthy is man who drinketh iniquitie as it were water And sainct Iohn sayeth if we say we be without sinne we deceiue our selues And specially our sauiour Iesus Christ teacheth vs to say as often as we pray Forgiue vs all our trespasses as vve forgiue them that trespasse against vs â–ª And hereby may well be gathered the folie of those y make merchaÌ„dyse of their works presuming to saue by them not onely themselues but also their neibours as though our Lord Iesus Christ had not sayd vnto them When ye haue done all y euer is coÌ„maunded you say ye we be vnprofitable seruaÌ„ts we haue done but as we ought to doe Ye sée y although wée had performed gods law to y full yit neuertheles we shold esteme call our selues vnprofitable seruaÌ„ts Now then seing that men are so farre of from this full performaÌ„ce who is he that dareth be so bold as to glorifie himselfe that he hath added so great an ouerplus of deseruings aboue y ful measure as he may haue to deale abrode vnto others But to returne to our purpose I would that the proude sinner which beareth himself in hand that he maketh himself rightuouse before God by doing some works which are allowable to y world wold consider that al y works which procede out of an vncleane and soule hart are also vncleane filthie and coÌ„sequently cannot be acceptable vnto God nor haue any power to make the partie rightuouse Therfore we must first of all clenze y â— â—art if we mind that our works should please god The clenzing of the harte procedeth of faith as the holy gost affirmeth by the mouth of S. Peter Then must we not say that the vnrightuouse person and the sinner becommeth rightuouse good and acceptable vnto god by his owne workes but we muste of necessitie conclude that fayth clenzeth our hartes and maketh vs good ryghtuouse and acceptable before GOD and furthermore cawseth our workes to please hym notwithstaÌ„ding that they be altogither vnprofitable and vnperfit For inasmuch as we be become y childreÌ„ of god through faith he considereth our workes not as a seuere and rigorouse iudge but as a most merciful Father hauing pitie of our fraylenes regarding vs as y meÌ„bers of his eldest sonne whose perfection
thy misdoinges are pardoned thée through Iesus christ And in so doing thou shalt giue y glorie vnto God by confessing him to be mercifull and trew shalt become rightuouse and holy before God forsomuch as by the same confessioÌ„ y holines righteousnesse of Iesus Christ shal be communicated vnto thée But to returne to our purpose of predestinatioÌ„ I say that by the thinges aboue mencioned a man may euidently perceyue that the assuraunce of predestination doth not hurt but rather greately profit the trew Christians And I thinke not that it can hurte the false Christians and reprobates For albeit that such maner of folk would beare them selues in hand and pretend to the worldward to be of the nomber of the predestinate yit can they neuer perswade their owne consciences which wil euer bée gnawing and crying out to the contrarie But yit it séemeth greatly that the doctrine of predestination may hurt them For they be wont to say If I bée of the nomber of y reprobates what shall it auaile mée to do good works And if I be of y nomber of the predestinate I shal be saued without any laboring of myne to do good works I answer thée at fewe wordes that by suche diuelish argumeÌ„ts they increace gods wrath ageinst themselues who hath disclozed the knowledge of predestination to the Christians to make them whot and not câ—ld in the loue of God and to set them foreward and not backward vnto good workes And therfore the trew Christian on the one side holdeth himself assuredly predestinated vnto euerlasting lyfe and to be saued not at all by his owne merites but by Gods electioÌ„ who hath predestinated vs not for our own workes lakes but to shewe the greatnesse of hys mercie And on y other side indeuereth himselfe to do good workes after the example of Iesus Christ as much as if his saluation depended vppon his own policie and paynestaking As for hym that ceasseth to do good bycause of the Doctrine of predestination saying if I be predestinated I shalbée saued without streyning of my self to do good workes he sheweth euidently that his traueling is not for the loue of God but for the loue of himself By reason whereof the workes that he doth may perhaps be good and holy to the sight of men but they be wicked and abhominable before the Lorde God who hath an eye to the intent And hereuppon it may be gathered that the doctrine of predestination worketh rather good than harme to the false christians For it discouereth their hipocrisie which can not cure it selfe so long as it lyeth hidden vnder the mantel of outward works But I would haue them that saye I will not streyne my self to do well for if I be predestinated I shal be saued without tyring of my self so much I say I would haue them tell mée how it happeneth that when they be diseased they say not also I wil haue neyther Phisicion nor phisick for looke what God had determined vppon mée cannot but come to passe why eate they why drincke they why till they the ground why plant they Uines and why bée they so diligent in dooing all thinges conuenient for too susteyne the body why saye they not also that all theis turmoylynges pollices and trauels of ours are superfluouse forasmuch as it is not possible but that what soeuer God hath foreséene and determined concerning our lyfe and death muste néedes come to passe And therefore if Gods prouidence make them not negligent and idle in things perteining to the body Why should it make them more slothfull and negligent in that which concerneth the Christen perfection which without all comparison is farre nobler than the bodie But for asmuch as wée sée that neither Iesus Christe nor Sainct Paule for any doubt of offending the reprobates haue forborne to preache the trueth which is necessarie to the edifying of the chosen for the loue of whom the euerlasting Sonne of GOD became man and was put to death vppon the crosse wee also in like wise ought not to forbeare the preaching of predestination to the true Christians for asmuch as wee haue seene that it importeth great edification Now are we come to the end of our purpose wherein our chief intent hath bin according to our small power to magnifie the wonderfull benefite which the Christen man hath receyued by IESUS Christ crucified and to shewe that faith of hir self alone iustifieth that is to witt that God receyueth and holdeth them for rightuouse which beleeue stedfastly that Chryste hath made full amends for their sinnes how beit that as light cannot be separated from Fyre which of it selfe burneth and deuoureth all things euen so good woorks can not bee separated from fayth which alone by iâ—selfe iustifieth And this holy doctrine which exalteth Iesus Christ and represseth and abateth the pryde of man hath and alwayes shal be reiected and fought against by such Christians as haue Iewish mindes But happy is hee who folowing the example of Sainct Paule spoileth himselfe of his owne rightuousenesse and would haue none other rightuousenesse than that which is of Iesus Christ wherwith if he be clothed and apparelled he may most assuredly appeere before God and shall receiue his blissing and the heritage of heauen earth with his only Sonne Iesus Christ our lord to whom be all honor praise glory from this time forth for euermore Amen Christ is the ende of Law. â— Cor. 8. Iob. 12. The statâ— of man before and after that he had 〈◊〉 Psal. 114. Psal. 14. Originall sâ—n A verye good compaâ—ison Who is our neybour The 〈◊〉 office or dewtie of the lawe Rom. 3. and 7. The second office of the lawe The third office of the lawe Deu. 27. 2. Cor. 3. The forth office of the Lowe Rom. 4 The fifth office of the lawe Exod. 20 Coloss. 3 Act. 4. Mat. 11. Iohn 7. Iohn â— Gal. 3. Iohn 8. 1. Cor. 15. Psal. 50 Rom. 5 The greatneâ—â—e of sin 〈◊〉 not to cause despayre â— Cor. 5. Gala â— An excellent comparison of the â—â—â—bilitie of our owne woorks Hebr. 7. Iohn 12. Phil. 3 â— Cor. 1. How man is deliuered and set free from the curse of the lawe Gal. 3. Rom. 8. Colost 2 1. Cor. 15 Gen. 3 How we 〈◊〉 the likenesse of God. A very good sâ—militude expressing the maner how our 〈◊〉 are taken away by Christ. Math. 28 Phil. 2 Ephe. 5. Iohn 3. How the faithfull mans sowle is assuâ—ed of his being maried vnto Christ. Act. 5 Mat. 2 2. Cor. 3. Iohn 6 Iohn 3 Iohn 11. Iohn 12. 1. Iohn 4 Hebr. â— A very goodly sâ—â—ilitude â—it for the expressing of the free for giuensse of siâ—â—es for Iesus Christes sake â— Cor. 1. Heb. 4 Heb. 10. Heb. 8 Rom. 4. Gen. 1â— Rom 2. Gala. 3. Abac. 2. Gal. 3. Rom. 10. S. Augustin Origen * Marie magdalen Luke 6. Fayth is the mark of those that are iustified Esai 64. S. Basil. S. Hilary S. Ambrose Rom. 4 Psal. 31 S. Bernard Gen. 17. A very good comparisoÌ„ how we be clothed with the rightuousenesse of Iesus Christ. No man 〈◊〉 boast of the performaÌ„ce of gods lawe Psal. 102. Pro. 20. Iob. 1â— â—â—ohn 2. Math. 6. Luke 17 Acts. 1â— How the workes of y faithfull though thei be vnperfect please GOD. Math. 2â— In whaâ— maner faith iustifyâ—th Ephe. 3. Mat. 12. Rom. 6. Sainct Paule calleth them Sainctes whom we call Christians He that beleueth cannot be with out good workes Markâ— 9. Iames. 2. Apoc. 3. A liuely coÌ„parison Whâ—t S. Iames ment concerning workes Iames. 2. â— heauenly 〈◊〉 Iohn 17. Rom. 4. 2. Cor. 6. 1. Peter 2 Gala. 3. Hebr. 9. Gala. 6. Luke 2. Tit. 2. Rom. 8. Gala. 3. Rom. 8. Iesus Christ y trew exaÌ„ple of chriâ—â—â—ans 1. Peter 2 Ephe. 4. Rom. 15. Phil. 2. Math. 1â— 2. Tim. 2 Rom. 12. 1. Tim 1 Gala. 5 Luke 9. Iohn 15. Phil. 3. 2. Cor. 12 2. Cor. 4. Gala. 6. Rom. 5. After what sort patience ingendereth triall Rom. â— 2. Cor. 2. Mark. 9. Foure remedies against the teÌ„ptacioÌ„s of distrust Prayer Math. 9. 1. Thes. 5 Tru prayer Baptisme 1. Pet. 3. Mark. 16 Gala. 3. Rom. 4. Psal. 36. The supper of the Lord. Luke 22 Mark. 16 Gala. 3. Hebr. 9. Ireneus Lib. 1. Iohn 6. 1 Cor. 11. What is ment by not making a difference of the lords bodie He y receiueth this Sacrament protesteth himself to trust in none other thing than the blud of Christ. Uery coÌ„fortable counsel Rom. 4. Rom. 8. Why the holy SacrameÌ„t of thankesgiuâ—ng was ordeyâ—ed Christen peace and vnyoâ— are betokened by the bread and Wyne â—e that offendeth one of his Christen brethren offendeth Christ himself A preparatioÌ„ to y receyuing of y holy Sacrament He that receyueth y SacrameÌ„t byndeth himself to al y dewlies of charitie The trew and for which the holy Sacrament is ordeined The fourth remedie against distrust Ephe. 5. Luke 10 Psal. 36. Rom. 8. He y reâ—eyueth y Gospel is sure y he is predestinated â— he effect y precede of y knowleg for predestination Rom. 8. 1. Iohn 3. â—phe 1. Hebr. 3. Hebr. 10 AfflictioÌ„s at no signes of reprobation Pro 5. 〈◊〉 trew 〈◊〉 to know â—â—ods children by â—phe 2. Wherefore y Apostle calleth y holy Gost y sâ—irit of 〈◊〉 Gala. 3. Rom. 8. Rom. 8. A true mark of predestis nation 1. Cor. 2. Rom. 8. 1. Cor. 12 He that glorieth not y he hath y holy ghost is no true ChristiaÌ„ Iohn 14. Eccle. 6. 1. Cor. 4. A Man may knowe y he is in Gods faâ—or By the chaunces Of this life no maÌ„ caÌ„ iudge whther a maÌ„ be in Gods fauor or displeasure Rom. 3. 5 Phil. 3. 2. Tim. 4 Rom. 8. Phil. 1. The two â—ortâ—s of feare child y 〈◊〉 Rom. 8. 2. Tim. â— Rom. 14 Ephe. 6. Phil. 4. 1. Peter 1 The slaâ—ish feare threateneth the wicked and the childly feare 〈◊〉 y chozen The effects of childly fear Eph 4. The christian may warrant him self y forgiuenes of his slunes S Hilary Iames. 1. S. Augustin S. Bernard Eche one must beleue particularly that hie sinnes are released forgiueÌ„ him freely Eche one must beleue particularly that his sinnes are released forgiueÌ„ him freely ¶ Imprinted at London by Thomas East for Lucas Harison and George Bisshop