had ment to say if a man know not himself to be a sinner nor thirst after righteousnesse hée cannot tast of the swéetnesse of Iesus Christe how swéete it is to talke of him to thinke of him and to follow his most holy life But when we once throughly knowe our owne infirmity by meanes of the law let vs hearken too S. Iohn Baptist who poynteth vs too the soueraigne Phisition with his Finger saying Beholde the Lambe of GOD which taketh away the sinnes of the worlde For hée it is that deliuereth vs from the heauie yoke of the Lawe abrogating and disanulling the curses and sharpe threatninges of the same healing all our infirmities reformyng our free will returning vs too our ancient innocency and repairing in vs the image of our God insomuch that according to S. Paules saying like as by Adam we bée all dead so by Iesus Christ we are al quickened And it is not to beléeued that the sinne of Adam which we haue by inheritance from him shoulde be of more force than the righteousnesse of Christe that which we also inherite by faith It séemeth that man hath great cause to complayne that without any reason why hée is conceaued and borne in sinne and in the wickednes of his parents by meanes of whoÌ„ death reigneth ouer all men But nowe is all our sorow taken away in as muche as by a like meane without any occasion geuen on our behalfe righteousnes and euerlasting life are come by Iesus Christe and by him death is sâ—aine whereof Saint Paul maketh a very godly discourse which I purpose too set downe héere following Wherfore faith he like as by one man sin entred into the world death by sinne euen so death went ouer al men forasmuch as al men haue sinned For vntil the law sinne was in the worlde but sinne was not regarded as long as there was no law Neuer the latter death reigned from Adam vnto Moyses euen ouer them also that sinned not after the like manner of the transgression of Adam who was a figure of him that was to come But yet the gift is not so as is the offence for if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Iesus Christe hath abounded vnto many Neither is y â— gift so as that which entred in by one that sinned For the fault came of one offence vnto condemnation but y â— gift is of many offences to iustification For if by the offeÌ„ce of one death reigned through one much more shall they which receiue the abundance of grace and of the gift of righteousnesse reigne in life through one that is Iesus Christ. Likewise then as by the offence of one that fault came on al men to condeÌ„nation so by the righteousnesse of one the benefite abounded toward all men to the iustification of life For as by one mans disobedieÌ„ce many were made sinners so by the obedience of one shal many also bée made righteous Moreouer the lawe entred thereupon that the offence should abound neuerthelesse where sinne abounded there grace abounded muche more that as sin hath reigned vnto death so might grace also reigne by righteousnesse vntoo eternall life through Iesus Christe our Lord. By these wordes of S. Paul wée manifestly perceiue the thing to be true which we haue said héereto fore that is to wit that the law was geuen too make sinne knowne which sinne wée doe also knowe not to be of greater force than Christes righteousnesse wherethrough we be iustified before God For euen as Iesus Christ is stronger than Adam was so is his righteonsnesse more mightie than the sinne of Adam And if the sinne of Adam was sufficient enough to make al men sinners and children of wrath without any misdéedes of our owne muche more shall Christes righteousnesse be of greater force to make vs all righteous and the children of grace without any of our owne good workes which cannot be good vnlesse that before we doe them we our selues be made good as Augustine also affirmeth Hereby a man may know in what errour they bée who by reason of some great offence despaire of Gods good wil imagining that he is not willing to forgeue couer and pardon al sinne hauing already punished and chastized all our â—â—â—es and iniquities in his owne onely begotten and dearly beloued sonne and consequently graunted a generall pardon to all mankinde which euery body enioyeth that beléeueth the gospel that is to say which beléeueth the happy tidings of the Apostles haue published through the whole world saying We beséeche you for Iesus Christes sake bée yée reconciled vnto GOD for he that neuer knew sinne was made a sacrifice for our sinne that we might become righteous in him The prophet Esay for seeing this great goodnesse of God writeth these heauenly wordes which doe so well paint out the passion of our Lorde Iesus Christ and the cause thereof as it is not to be founde better described eveÌ„ in the writings of the Apostles Who saith he wil beléeue our report and to whom is the arme of the Lord reuealed But hée shall growe vpp before him as a branch and as a roote out of a dry grounde hée hath neither forme nor beautie when wée shall sée him there shal be no fourme that wée should desire hym Hée is despised aâ—d reiected of men he is a man full of sorrowes and hath experience of infirmitie wee hidde as it were our faces from him hée was despised and wee estéemed him not Surely hée hath borne our infirmities and carried our sorrowes yet we did iudge him as plagued and smitten of God humbled but he was wounded for our transgressions he was broken for our iniquities The chastisement of our peace was vpon him and with his stripes we are healed All we like shéepe haue gone astray wee haue turned euery one to his owne way and the Lorde hath laide vpon him the iniquitie of vs all he was oppressed and he was afflicted yet did he not open his mouth He is brought as a shéepe to the slaughter as a shéepe before the shearer is dumme so he openeth not his mouth O great vnkindnesse O thing abhominable that we which professe our selues Christians and heare that the sonne of God hath taken all our sinnes vpon him and washed them out with his precious blood suffering himselfe to bee fastened too the Crosse for our sakes shoulde neuerthelesse make as though we woulde iustifie our selues and purchase forgeuenesse of our sinnes by our owne woorkes as who woulde say that the desertes righteousnesse and bloodshed of Iesus Christe were not enough too doe it vnlesse we came to put too our workes and righteousnesse which are altogether deâ—iled and spotted with selfe loue selfcliking selfprofite and a thousande other vanities for which wee haue neede to craue pardon at Gods hand rather then reward Neither doe we thinke
charge because of Christs merits which are geuen vnto thée and become thine by faith Therefore following the Counsell of Saint Bernard beléeue thou not onely the forgeuenesse of sinnes in generall but also apply the same beliefe to thine owne particular person by beléeuing without any doubt that all thy misdoinges are pardoned thée through Iesus Christ. And in so doing thou shalt geue the glory vnto GOD by confessing hym too bée mercifull and true and shalt become righteous and holy before GOD forsomuche as by the same confession the holynesse righteousnesse of Iesus Christ shalbée communicated vntoo thée But to returne to our purpose of Predestination I say that by the thinges aboue mencioned a man may euidently perceiue that the assurance of Predestination doeth the hurt but rather greatly profite the true Christians And I thinke not that it can hurt the false Christians and reprobates For albeit that such manner of folke woulde beare themselues in hande and pretende too the worldewarde too bée of the number of the predestmate yet can they neuer perswade theyr owne consciences which will euer bée gnawing and crying out to the contrary But yet it séemeth greatly that the doctrine of Predestination may hurt them For they bée woonts to say If I bée of the number of the reprobates what shall it auayle mée too doe good workes And if I bée of the number of the predestinate I shal be saued without any labouring of mine too doe good workes I answere thée at fewâ— wordes that by suche diuelishe arguments they increase Gods wrath against themselues who hath disclosed the knowledge of Predestination too the Christians too make them whot and not colde in the loue of God and to set them forwarde and not backeward vnto good workes And therefore the true Christian on the one side holdeth himselfe assuredly predestinated vnto euerlasting lyfe and to be saued not at all by his owne merits but by Gods election who hath predestinated vs not for our owne works sakes but to shew the greatnesse of his mercie And on the other side endeuoureth himselfe to doe good woorkes after the example of Iesus Christ asmuch as if his saluation depended vpon his own pollicy and paines taking As for him that ceasseth to do good because of the doctrine of Predestination saying If I be predestinated I shall be saued without strayning of my selfe to doe good woorkes he sheweth euidently that his trauelling is not for the loue of God but for the loue of himselfe By reason whereof the woorkes that he doeth may perhaps be good and holy too the sight of men but they bee wicked and abhominable before the Lorde God who hath an eye to the intent And herevppon it may be gathered that the doctrine of PredestinatioÌ„ worketh rather good than harm to the false Christians For it discouereth their hypocrisâ—e which cannot cure it selfe so long as it lieth hidden vnder the mantle of outward workes But I woulde hauâ— them that say I will not streine my selfe to doe wel for if I be predestinated I shal be saued without tiring of my self so much I say I woulde haue them tell me howe it happeneth that when they be diseased they say not also I will haue neither Phisition nor phisicke for looke what God had determined vpon me cannot but come too passe why eate they why drinke they why till they the ground why plant they Uines why be they so diligent in doing all thinges conuenient for to sustaine y â— bodie why say they not also that all these turmoylings pollicies trauailes of ours are superfluous forasmuch as it is not possible but that whatsoeuer God hath foreséene and determined concerning our life death must néeds come to passe And therfore if Gods prouideÌ„ce make theÌ„ not negligent and idle in thinges pertayning to the bodie why should it make theÌ„ more slouthfull and negligent in that which concerneth the Christian perfection which without all comparison is farre nobler then the body But forasmuche as we sée that neyther Iesus Christ nor Saynte Paule for any doubt of offending the reprobats haue forborne to preache the trueth which is necessary to the edifying of the chosen for the loue of whom the euerlasting sonne of God became man and was put to death vpoÌ„ the Crosse we also in likewise ought not to forbeare the preaching of Predestination to the true Christians forasmuche as wee haue séene that it importeth greate edification Now are we come to the end of our purpose wherein our thiefe intent hath béene according to our small power to magnify the wonderful benefit which the Christen man hath receiued by Iesus Christ crusified to shewe that faith of her selfe alone iustifieth that is to wit that God receiueth holdeth them for righteous which beleue stedfastly y â— Christ hath made full amends for their sinnes howbeit that as light can not be separated from fire which of it selfe burneth and deuoureth al thinges euen so good woorkes cannot bee separated from saith which alone by it selfe iustifieth And this holy doctrine which exalteth Iesus Christ and represseth abateth the pride of man hath and alwayes shal be reiected and fought agaynst by such Christians as haue Iewish myndes But happie is hée who following the example of Saint Paule spoyleth himselfe of his owne righteousness and would haue none other righteousnesse than that which is of Iesus Christ wherewith if he be clothed and appareled he may most assuredly appeare before God and shal receiue his blessing and the heritage of heauen and earth with his onely sonne Iesus Christ our Lorde too whom be al honor praise and glorie from this time foorth for euermore Amen Christ is the end of the Law ¶ Imprinted at London at the three Cranes in the Vintree by Thomas Dawson for George Bishop and Thomas Wodcocke 1580. 2. Cor. ◠〈…〉 12. The state of man before and after that he had sinned Psalm 114 Psalm 14. Originall sinne A very good comparison Who is our neighbour The first office or duety of the Law Rom. 3. 7. The second office of the law The thirde office of the law Deut. 27. 2. Cor. 3. The fourth office of the lawe Rom. 4. The fifth office of the law Exod. 2â—â— Collo 3. Actes 4. Matth. 11. Iohn â— Iohn ◠〈…〉 Iohn 8. 1. Cor. 15. Psalm 50. Rom 3â— The greatnes of sinne ought not â—o cause despayre â—or 5. Galat. 5. An excellent comparison of the vnability of our own works â—eb 7. Iohn 12. Phil. 3. 1. Cor. 1. How man is deliuered set free from the curse of the law Galat. 3. Rom. 8. Colos. 2. 1. Cor. 15. How we receiue the likenesse of God A very good similitude expressing the manner how our sinnes are taken away by Christ. Math. 28â— Philip. 2. Ephe. â— Iohn 3. Howe the â—aithfull mans soule is assured of 〈◊〉 being maâ—â—ed vnâ—o Christe Acts. 5. Mat. 3. 2. Cor. 3. Iohn 6. Iohn 3. Iohn 11. I. Iohn 12.
his first spring from our first fathers and is the cause and fountaine of al the vices and iniquities that we commit wherfrom if we wil be deliuered return again to our first innocency to recouer the image of god first of all it standeth vs on hand so knowe our own wretchednes For like as no maÌ„ will euer séeke to the phisition except he know himselfe to be diseased or acknowledge the excellency of the Phisition and how much hée is boundâ— vnto him except hée knowe his own disease to be pestilent and deadly eueÌ„ so no maÌ„ acknowledgeth Iesus Christ the onely Phisition of our soules except he first know his owne soule to bee diseased neither can he perceiue the excelleÌ„cy of him nor how much he is bouÌ„d vnto him except hee first enter intoo the knowledge of his owne outrageous sinnes and of the incurable infirmity which wee haue receyued through the infection of our first fathers The second Chapter Howe the Law was geuen by God to the end that we knowing our sinne and not hauing any hope of ability to make our selues righteous by our own works should haue recourse to Gods mercy and vnto the righteousnes of faith OUR God therfore minding of his infinite goodnesse and mercy to send his onely Sonne to set free the wretched children of Adam knowing that first of all it behoued him to make them vnderstaÌ„d their owne misery chose Abraham in whose seede he promised to blesse al nations and accepted his ofspring for his peculiar people vnto whom after their departure out of Aegypt deliuerance from the bondage of Pharao hee by the meanes of Moyses gaue the Lawe which forbiddeth all lusting and commandeth vs to loue GOD with al our heart with al our soule and with all our strength in suche wise as our whole trust be reposed in him and we ready to leaue our life for his sake to suffer al tormentes in our members and to be berefte of all our goodes dignities and honours for the loue of our God choosing too die rather then to doe any thing that may mislike him bee it neuer so little and doyng all thinges in that behalfe with a mery heart and with all forwardnesse and cheerefulnesse Moreouer the Lawe commandeth vs to loue our neighbour as our selfe meaning by the Neighbor all maner of men as well friends as foes and it willeth us to doe to euery man as we woulde be done vnto to loue other mens cases as our owne And so by looking in this holy Law as in a cléere lookingglasse man doeth out of hand espy his owne great imperfection and vnablenesse too obey Gods commandementes and to render him the honour and loue which he ought to yeelde to his maker The first office of the Law then is to make sinne knowen as Saint Paule affirmeth And in another place hée sayth I had not known what sinne is but by the lawe The second office of the law is to make sinne increase for asmuche as we being quite gone from the obeying of God and become bondslaues to the Deuil being full of wicked works and inordinate affections cannot abide that God shoulde forbid vs to lust which increaseth so much the more as it is the more prohibited by reason whereof S. Paule saith that sinne was dead but the law came and raysed it vp againe and so it became out of measure great The thirde office of the Lawe is to shewe the wrath and iudgemente of God who threatneth death and euerlasting punishment to suche as kéepe not the Lawe throughout in al points For the holy scripture saith Curfed is hée that perfourmeth not throughly al the things that are written in the booke of the law And therefore S. Paul saith that the Law is a ministerie and that it bringeth foorth wrath The lawe then hauing discouered sinne and increased it and shewed foorth the wrath and inâ—igâ—ation of GOD who threatneth death executeth his fourthe office which is too put a man in feare who there vppon falleth â—â—too sorrowefulnesse and would faine satisfie the law but forasmuch as he séeth clearely that he is not able he wareth angry against God and would with all his heart y â— there were no God because he feareth too bée sore chastized punished by him according as S. Paul saith That the wisdome of the flesh is the enimie of God because it neither is nor can be subiect to the law of God The fifth office of the law which is the principall end and the most excellent and necessary office of it is to constraine a man too goe vnto Iesus Christ in like wise as the Hebrewes being dismaied were constrayned to appeale vnto Moses saying Let not the Lord speake vnto vs least we dye but speake thou vnto vs and we wil obey thée in all thinges And the Lorde answered vâ—rily they haue spoke excéeding well Yea they were not praysed for any other thing than for theyr desiring of a Mediator betwixt God and them which was Moyses who represented Iesus Christ that should be the Aduocate and Mediator betwéene God and man in respect whereof God said vnto Moyses I will rayse vp a Prophet among their brethren like vnto thée and I will put my worde in his mouth and hée shall speake vnto them all the things that I shall commande him and I will punish all those that wil not obey my word which he shall speake in my name The third Chapter How the forgiuenesse of our sinnes our iustification and our saluation depend vpon Iesus Christe WHen as our God theÌ„ had sent the said great Prophet which he had promised vs who is his only sonne to the end that he should set vs frée from the curse of the law and reconcile vs vnto our God that he should make our will fitte for good workes healing our fréewil and repayring in vs the foresaid Image of God which we had lost through the fault of our first parentes for asmuch as we know that vnder heauen there is none other name giuen vnto men whereby we may be saued but the name of Iesus Christ Let vs run vnto him with y â— feete of liuely faith east our selues betwéene his armes sith hée allureth vs so graciously crying Come vnto me all you that labour and are heauy load and I wil refresh you What comfort or what ioy in this life can bee comparable to this his saying there when as a man fâ—eling himselfe oppressed with the intollerable waight of his sinnes vnderstandeth so swéete and amiable wordes of the sonne of God who promiseth so graciously to refreshe and ryd him of his great paynes But all the matter lieth in acknowledging our owne weakenesse miserie in good earnest For he shall neuer know what is swéete who hath not tasted of the sowre And therefore Iesus Christe sayth If any man thirst let him come to me and drinke as if hee
of the threatnings which S. Paule vseth to the Galathians who hauing béene deceiued by false Preachers beleeued not that the Iustification by fayth was sufficient of it selfe but went about stil to be made righteous by thelaw Unto whom S. Paule saith Iesus Christ shall nothing profite you that iustifie your selues by the law for you bee falne from grace because that we through the spirit of sayth wayt for the hope of righteousnesse Now if the seeking of righteousnesse forgiuenesse of sinnes by the keeping of the law which GOD gaue vpon mount Sinai with so greate glorie and maiestie bée the denying of Christe and of his Grace what shall wée say to those that will néeds iustifie themselues afore God by theyr owne lawes and obseruances I woulde wishe that suche folkes shoulde a little compare the one with the other and afterwarde geue Iudgement themselues God myndeth not too doe that honour nor to geue that glory to his owne lawe yet they will haue him too geue it too mens lawes and ordinances But that honour is geuen onely to his onely begotten sonne who alone by the sacrifice of his death and passion hath made full amendes for al our sinnes past present and to come as Saint Paule and Saint Iohn declare Wherfore as often as we apply this satisfaction of Iesus Christs vnto our soules by fayth out of all doubt we obteine forgeuenesse of our sinnes and become good and righteous before God through his righteousnesse And therfore after that Saint Paule hath said that as touching the righteousnesse of the law he had liued vnblameable he addeth and yet whatsoeuer I haue gained by it I haue accompted in all respectes too bée but losse for the loue of Christe And specially I esteeme all thinges to bée losse for the excellent knowledge of Iesus Christe my Lord for whom I haue compted all things too bée losse and déeme them but as doung so may I winne Christ and be founde in him not hauing mine owne righteousnes which is of the lawe but the righteousnes which is by the fayth of Iesus Christe w t righteousnes is giuen by God I meane the righteousnes of faith that I may come to the knowledge of Iesus Christ. O most notable words which al Christians ought to haue engrauen in their hearts praying God to make them to fast it perfectly Lâ—e howe Saint Paule sheweth plainely that whosoeuer knoweth Christe aright estéemeth al the woorks of the lawe to be hurtfull for somuch as they make vs too swarue from our trust in Iesus Christ too whom euery man ought to impute his saluation and too trust onely vnto him alone And to inforce this sentence the more he addeth further that he estéemeth all things but as doung so he may gayne Christ he found incorporated in him declaring therby that whosoeuer trusteth in his owne workes pretendeth not iustifie himselfe by them getteth not Iesus Christ nother is engraffed into him And forasmuch as the whole mystery of our faith consisteth in the truth hereof to the end we might the better vnderstand what he meant to say he addeth and repeteth oftentunes that he had nothing to do with all the outward iustification all y â— righteousnes that is grounded vpon the keping of the law but y â— he would cloth himself with the righteousnes which God geueth by sayth to all them that beléeue that all our sinnes are fully chastised and punished in Iesu Christ and that Iesus Christ as Saint Paule saith is made our wisedom righteousnesse holinesse and redemption to the end as it is writteÌ„ that he which wil glory should glory in y â— Lord and not in his owne woorks Uery true it is that in the holy Scriptures there are some textes to be found which beyng misvnderstood séeme to gainesay this holy doctrine of Saint Paules to attribute iustification remission of sinnes vnto works and to charity But those authorities haue already byn well expounded by some who haue shewed plainly that such as haue vnderstood them in the sense aforesaid vnderstood them not aright Wherefore my déere beloued brethren let vs not folow the fond opinions of the bewitched Galathians but rather let vs followe the trueth which S. Paule teacheth vs and let vs geue the whole glory of our iustification vnto Gods mercie and to the merites of his Sonne who by his owne bloodshed hath set vs frée from the soueraintie of the law and from 〈…〉 geue vs life and endlesse felicitie I say yet further that he hath deliuered vs from the dominion of the lawe insomuch as he hath geuen vs his holy spirit who teacheth vs al truth that he hath satisfied the law to the ful giuen the same satisfactioÌ„ vnto al his members that is to wit to al true Christians so as they may safely appeare at Gods throne because they be clothed w t the righteousnes of his Christ by him deliuered from the curse of the lawe Then can not the law any more accuse vs or coÌ„ndenm vs nor moue our affections or appetites nor increase sinne in vs. And therefore S. Paule saith that the obligation which was against vs is cancelled by Iesus Christ discharged vpon the trée of the crosse insomuch as he hath set vs frée froÌ„ the subiectioÌ„ of the law consequently from the tyranny of sinne and death which can no more holde vs oppressed because it is ouercome by Iesus Christ in his resurrection so coÌ„sequently by vs which are his members in such maner that we may say with Saynte Paule and with the Prophet Osée Death is quite vanquished and destroied O death where is thy sting O Hel where is thy 〈…〉 strength of sinne is the law But God bée praised who hath granted vs victory by our Lorde Iesus Christ. He is the blessed séede that hath crushed the head of the venomous Serpent that is to wit of the Diuel insomuche that al those which beleue in Iesus Christe reposing their whole trust in his grace doe ouercome sinne death the diuel hel as Christ hath done He is that blessed séed of Abraham in the which God hath promised blessednesse to al nations It behooueth euery particular person too fighte with the sayd horrible serpent to deliuer himselfe froÌ„ that curse But that enterprise was so great that all the force of the whole world knit together was not able too goe through with it Wherfore our God the father of mercy being moued with compassion of our miseries hath geuen vs his onely begotten sonne who hath deliuered vs froÌ„ the venim of the serpent and is himself become our blessednesse and righteousnesse condicionally that we accept the same renouncing all our owne outwarde iustifications Then my déere brethren let vs imbrace the righteousnesse of our Lord Iesus Christ and let vs make it ours by meanes of fayth let vs assure our selues that we be righteous not for our own workâ— but
through the merites of Iesus Christe and let vs liue merily and assured that the righteousnes of Iesus Christ hath vtterly done away all our vnrighteousnes made vs good righteous holy before God who beholding vs ingrafted into his sonne by fayth estéemeth vs not nowe any more as the children of Adam but as his own children and hath made vs heyres of all his riches with his owne begotten sonne The fourth Chapter Of the effectes of liuely faith and of the vnion of mans soule with Iesus Christ. THis holy faith woorketh after suche a sorte in vs that hée which beléeueth that Iesus Christ hath taken all his sinnes vppon him becommeth like vnto Christ and ouercommeth sinne the diuel death hell And the reason thereof is this namely that the Churche that is to witte euery faithfull soule is Christes wyfe Christ is her husbaÌ„d For we know how the law of marriage is that of two they become one selfsame thing being two in one flesh that the goods and substance of eyther of them become common too them both by meanes wherof the husband saith that thâ— dowry of the wife is his and likewise the wife sayeth that her husbands house and al his riches are hers of a truth so they are for other wise they should not be one flesh as the Scripture saith After the same maner hath God married his onely begotten déere beloued sonne to the faithfull soule which hath not any other thing peculiar of her owne saue onely sinne yet the sonne of God hath not disdayned to take her for his wel beloued spouse together with her peculiar dowry which is sinne And nowe by reason of the vnion which is in this holy mariage look what the one hath is also the others Iesus Christ therfore saith thus y â— dowry of mans soule my déere wife that is to wit her sinnes traÌ„sgressings of the law Gods wrath agaynst her the boldnes of the diuel ouer her the prison of hell and al other her euils are become mine are in my power to do what I list with them Wherfore it is at my choyce to deale with them at my pleasure therfore I will put out the hand writing which is agaynst the soule my wife I wil take it out of y â— way I will fasten it to my crosse in mine owne body in the same will I spoyle principalities and powers make a shew of them openly triumph ouer them and consumâ— them vtterly vnto nothing Now when God sawe his sonne who knew no sinne neither had any sinne in him thus willingly taking on him the foulenesse of our iniquity he made him to be sinne for vs eueÌ„ the very sacrifice for our sinne did sharply punish our sinne in him putting him to death euen the death of the Crosse. Howebeit for asmuche as hee was his welbeloued obedient Sonne he woulde not leaue him in death nor suffer his holy one to sée corruptioÌ„ but raised him vp from death to life geuing him all power in heauen and earth and set him at his right hande in glory Nowe then the wise likewise with excéeding great ioy doth say the Realmes and Kingdomes of my most déere husband sauiour are mine by him I am an heyre of heaueÌ„ my husbaÌ„ds riches that is to wit his holines his innocencie his righteousnes and his godhead together with al his vertue might are mine and for me therfore in him I am holy innocent righteous godly and there is not any spotte in me I am welâ—auoured faire inasmuch as my lawful husband hath not any blemish in him but is altogether goodly fayre And sith that he is wholy mine so consequently al that he hath is mine all that he hath is pure and holy it followâ—th that I also am pure and holy Therfore to begin at his most innoceÌ„t birth he hath thereby sanctified the birth of his spouse coÌ„â—â—â—ued in sin The godly childhood youth of the bridegrom hath iustified the childish and youthfull life of his déerely beloued bride For the loue vnioÌ„ that is betwixt the soule of a true ChristiaÌ„ and the Bridesgrome Iesus Christ maketh all the works of either of them to be coÌ„moÌ„ to them both By reason wherof when a man saith Iesus Christ hath fasted Iesus Christ hath prayed Iesus Christ was heard of the father raised y â— dead draue diuels out of men healed the sicke dyed rose again and ascended into heauen Like wise a man may say that a christen maÌ„ hath done all y â— selfsame works forsomuch as y â— works of Christ are the works of the ChristiaÌ„ bicause he hath done them for him Uerily a man may say that the Christian hath béene nailed to the crosse buried raised again is gone vp into heauen become the childe of God madâ— partaker of the godhead On the other side all the works that a Christian man doeth are Christes works because it is his will to take theÌ„ for his And forasmuch as they be vnperfect he throughly perfect and canot away with any vnperfect thing he hath made them perfect with his vertues to the end that his wife should be alwayes ioyfull well contented and not be afraide of any thing assuring herself that although there be yet still some defalte in her works yet notwithstaÌ„ding they be acceptable to God in respect of his sonne vpoÌ„ whoÌ„ he hath his eyes alwayes fastened O that vnmeasurable goodnes of Godâ— how greately is the christiaÌ„ bound vnto God there is no loue of maÌ„ be it neuer so great that may be coÌ„pared w t the loue that God beareth too the soule of euery faithfull Christian whereof Christ is the bridegrome Where vpon S. Paul saith that Iesus Christ hath so loued his wife the church which is builded of liuing stones that is of the soules of the beléeuing Christians that for to sanctifie her he hath offered himselfe to the death of the crosse cleansing her with the washing of water by his word to ioyne her to himself a glorious church without spot or wrincle or other like thing but that the shoulde be holy and vnblameable that is to wit like vnto him in holinesse and innocency and also be the true lawful daughter of God who hath loued the world so well that as Iesus Christ himselfe saith he hath geuen his onely begotten sonne to the ende that euery one which beléeued in him should not perish but haue life euerlasting For God sent not his sonne into the worlde too condemne the world but too the ende that the world might be saued by him insomuche that he which beléeueth in him shal not be damned Some man might demand after what maner the vnioÌ„ of this holy mariage is made how the soule which is y â— bride and her bridegrome Iesus Christ are knit together What assurance can I haue that my Soule is vnited
we should not shake it off nor make light of our trust which hath great recompence and rewarde But this so holy and diuine affiance is gendred in our heartes by the working of the holy Ghost who is communicated vnto vs by faith which neuer goeth without the loue of God And héere of it commeth that wâ—e are prouoked too doe good workes with a certaine liuelinesse and effectual chéerefulnesse whereby wée gather such a strength inclination to do them as we be throughly ready and forwarde to doe and to suffer all intollerable thinges for the loue and glory of our most gracious and mercifull father who hath inriched vs with so abundant grace through Iesus Christe of his enimies made vs his most déere children This true faith is no sooner giuen a man but he is by and by indued and imprinted with a certain violent loue of good works to yeelde right sweete and amiable fruites both vnto God likewise vnto his neighbour as a very good and fruitfull trée And it is no more possible that he should bée otherwise than it is possible that a Faggot should be set on fire and not cast light immediately This is the holy Faith without the which it is vnpossible y t any man shuld please God and whereby all the holy men as well of the olde Testament as of the new haue byn saued according as S. Paul witnesseth of Abraham concerning whoÌ„ the Scripture saieth that Abraham beléeued God and it was reckoned to hym for righteousnes And therefore he saith a litle before We beléeue that a man is iustified by faith without the déedes of the law And in an other place he saith So then 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 GalathiaÌ„s hée sayth it is a manyfest matter that no man becommeth righteous before GOD by the Lawe because the righteous lyueth by Faith And the Lawe consisteth not in beliefe but hée that perfourmeth the things that the law commandeth shal liue by that performance And further be saith that a man caÌ„not become righteous by the déedes of the law but only by beléeuing in Iesus Christe Againe a litle after he saith that if a man can become righteous by the law Iesus Christe dyed in vaine Moreouer to the Romans making comparisoÌ„ betwéene the righteousnesse of the law the righteousnes of the Gospel hee saith that the one consisteth in the doing of workes and the other in beléeuing For if thou confesse our Lord Iesus Christ wnâ— thy mouth and beléue in thy hart that God hath raysed him vp from death thou shalt be saued For the beliefe of the heart maketh a man righteous the confession of y â— mouth maketh him safe Loe how this good Teacher S. Paul sheweth euidently that faith maketh a man righteous without any works And not only S. Paul but also â— holy doctors that came after him haue confirmed and allowed this most holy truth of Iustification by faith among whom S. Augustin is the chiefe who in his booke of faith and workes and in his booke of the Spirit and the Letter and in his booke of fourescore thrée questions and in his booke which hée did write to Bouiface and in his treatise vpon the xxxi Psalme and in many other places defendeth this article shewing that we become righteous by faith without any helpe of good workes Howebeit that good workes are the effectes of righteousnesse not the cause of it And he sheweth that the wordes of S. Iames being soundly vnderstoode are nothing contrary to this article Which thing Origen doth also affirme in his 4. booke vpon the Epistle to the RomaÌ„s saying that S. Paules meaning is that faith only is sufficient to make men righteous in somuche that a man becommeth righteous only by beléeuing although hée haue not doone any good worke at all For so it is that y â— Théef became righteous w t out the works of the law forasmuch as the Lord sought not what good workes he had doone in times past nor waited vntil he had done any after he had beléeued but hauing accepted him for righteous vpon his onely confession tooke him for his companion euen he shoulde enter into Paradise Likewise that so renowmed woman in the Gospell of S. Luke while shée was at the féete of Iesus Christ heard it said vnto her thy sinnes are forgiâ—en thée And a litle after he saith vnto her thy faith hath saued thée goe thy way in peace Afterward Origen saith In many places of the Gospell a man may sée how our Lorde Iesus Christe hath spoken in suche wise as hee sheweth that faith is the cause of the saluation of the beteeuers Then is a man maâ—e righteous by faith the works of the law further him nothing at al. On the contrary where Faith is not which Faith maketh the beléeuer righteous although a man do the workes which the Law commandeth yet notwithstanding forasmuch as they be not builded vpon the foundation of faith albe it that to outward appearance they séeme good yet can they not iustifie him that doth them because he wanteth faith which is the marke of them that are become righteous before God And who is he that can boast himself to be righteous when he heareth God say by his Prophet Esay that all our righteousnesse is as a defiled cloath of a menstruous woman Then can wée not iustly glory in our selues but in the onely faith of the crosse of Iesus Christ. S. Basâ—l in his Homilie of humilitie sayth that the Christian ought to holde him selfe for righteous through beléefe in Iesus Christ and his wordes are these The Apostle sayth that he which gloryeth should glory in the Lord in that God hath made Iesus Christ to be our wisdome righteousnesse holynes and redemption to the end that hée which would glory should glory in the Lord because that â—he perâ—ite aud sounde gloriyng is to glory in the Lorde For in so doing a man presumeth not vpon his owne righteousnesse but acknowledgeth his want or â—he true righteousnesse that he is made righteous only by beléeuing in Iesus Christe And S. Paul glorieth of the despiting of his owne righteousnesse and of his séeking of Christes righteousnesse by faith which commeth of God S. Hyllary in his nienth Canon vppon the exposition of S. Matthewe sayth these woordes The Scribes considering Iesus Christe but only as man were troubled that a man shoulde forgeue sinnes and pardon that thing which the Lawe coulde not doe becauss that only faith iustifieth Saint Ambrose in expounding these wordâ—s of S. Paul Vnto hym that beleeueth in him which iustifieth the vngodly his faith is accounted for righteousnesse according to the purpose of Gods grace Like as Dauid also saith that
the man is bleâ—â—ed whom GoÌ„d accompteth righteous without good workes writeth thus S. Paul sayth that vnto him which beléeueth in Iesus Christ that is to wit to the Gentile his faith is imputed for righteousnesse as it was vnto Abraham In what wise theÌ„ thinke the Iewes to become righteous by the workes of the law and yet to be righteous as Abraham was séeing that Abraham became not righteous by the déedes of the Lawe but onely by faith Then is not the Law needful forasmuche as the sinner becommeth righteous before God through only faith according to gods gracious purpose as Dauid sayth The Apostle confirmeth that which he hath said by the Prophets example saying Blessed is y â— man whom God accepteth for righteous without workes Whereby Dauid meaneth that those men are very happy whoÌ„ God hath determined to accept for righteous before him by only faith without any paines taking or obseruation of the Law on theyr behalfe Thus sheweth hée the blessednesse of the time wherein Christ was borne insomuch as the Lord himselfe saith Many righteous men Prophetes haue coueted to sée the things that you sée and too heare the things that you heare haue not heard them The selfsame thing saith S. Ambrose in expounding the first cap. of the I. Epistle to yÌ„ Corinthians affirming openly y â— whosoeuer beléeueth in Iesus Christ is become righteous W tout workes without any desert receiueth forgiuenesse of his sinnes by faith alone Also he affirmeth the same thing in an Epistle which he writeth to Irenaeus saying let no man boast of his own workes for no man becommeth righteous by his owne workes but he that hath righteousnesse hath it of frée gift forsomuch as he is made righteous by Iesus Christ. TheÌ„ is 〈◊〉 faith that deliuereth by Christs blood for happy is hée whose sinne is forgeuen pardoned And S. Bernard in his thréescore and seuentéene Sermon vppon the Ballet of Ballets coÌ„firmeth the same saying that our owne merites beare no sway at all in making vs righteous which thing must be attributed wholy vnto grace w t maketh vs righteous fréely likewise dischargeth vs froÌ„ the bondage of sinne And he addeth that Iesus Christ marrieth the soule and â—oupleth it vnto himselfe by faith without that any desert of our works ought or can come betwéen But bicause I wil not be too long I wyll make an end of mine allegations when I haue vttered one very notable and good saiyng of Saint Ambrose in his booke intituled of Iacob concerning the blessed life The saide holy mansaith that like as Iacob hauing not on his owne behalfe deserued the birthright shrowded himselfe vnder the apparrell of his brother and cloathed him selfe with his garment which yéelded a very swéete sente and in that wise presented him selfe to his father to receiue the blessing vnder another maÌ„s person too his owne behoofe euen so is it requisite for vs to cloath our selues with the righteousnes of Iesus Christ by faith and to shrowd our selues vnder the diuine purenesse of our eldest brother if wée wyll be receiued for righteous afore God And certainely this is true For if wée appeare before God vnclothed of the righteousnesse of Iesus Christe out of all doubt we shal bée iudged worthie of euerlasting damnation But contrariwise yf GOD sée vs apparelled with the righteousnesse of his sonne Christ theÌ„ wil he surely take vs for righteous and holy and worthy of eternal life And verily it is a great rashnesse in such as pretende to attaine vnto righteousnes by y â— kéeping of Gods coÌ„mandements which are alcompreheÌ„ded in * louing God with all our heart with all our soule and with all our strength and our neighbour as our selfe But who is so arrogant or so madde as to presume that he is able to perfourme those commandements to the full Or who séeth not that Gods law requireth perfect loue and condemneth all vnperfectnesse Let euery man consider well his owne workes which partly shall séeme good vnto him and hée shall finde that they ought rather to be called transgressions of that most holy law according also as they be altogeather vncleane and vnperfect so that he must bee faine to vtter this saying of Dauids Enter not into iudgemente with thy seruant O Lorde for no man liuing shall bée found righteous in thy sight And Solomon saith who is hée that may say my hearte is cleane And Iob cryeth out What man is he that can be vndefiled and what man borne of woman can shewe him selfe righteous Beholde hee found no stedfastnesse among his Saints yea the heauens are not cleane in his sight Nowe muche more abhominable and filthie is man who drinketh iniquitie as it were water And S. Iohn saith If we say wée bée without sinne wée deceiue our selues And specially our Sauiour Iesus Christe teacheth vs to say as often as wee pray Forgeue vs all our trespasses as we forgiue them that trespasse against vs. And herby may wel be gathered the folly of those y â— make merchaÌ„dise of their workes presuming to saue by them not onely them selues but also their neighbors as though our Lord Iesus Christe had not sayd vnto them When yée haue doone all that euer is commanded you say yée we be vnprofitable seruantes wee have doone but as wee ought to doe Ye sée that although wee had perfourmed Gods lawe too the full yet neuerthelesse we shoulde esteeme and cal our selues vnprofitable seruants Nowe then séeing that men are so farre of from this ful perfourmance who is he that dareth be so bolde as to glorifie him selfe that hee hath added so great an ouerplus of deseruinges aboue the full measure as he may haue to deale abroade vnto others But to returne to our purpose I woulde that the proude sinner which beareth him selfe in hande that hée maketh himselfe righteous before God by doeing some workes which are allowable to the world would consider that all the works which procéed out of an vncleane and foule hearte are also vncleane and filthie and consequently cannot be acceptable vnto God nor haue any power to make the partie righteous Therefore wée must first of all cleanse the hearte if wee minde that our workes should please God The cleansing of the hearte proceedeth of faith as the holy Ghost affirmeth by the mouth of S. Peter Then must wee not say that the vnrighteous person and the sinner becommeth righteous good and acceptable vnto God by his owne workes But wée must of necessitie conclude that faith cleanseth our harâ—es and maketh vs good righteous and acceptable before God and furthermore causeth our woorkes too please him notwithstanding that they bée altogether vnprofitable and vnperfect For in as much as wée be become the children of God through faith hee considereth our workes not as a seuere rigorous iudge but as a most mercifull father hauing pitty of our frailenesse and regarding vs as