his Spowse How can I assuredly glorie that I am Quéene and Mistresse of his greate riches as a wyfe maye I can easly beléeue that otherfolkes shall receyue this honour and glorie but I cannot perswade my selfe that I am one of thâ—se same to whome GOD hathe gyuen so greate grace For I knowe myne owne wretchednesse and imperfection My derâ—beloued brother I answer thee that thyne assurance coÌ„sisteth in trew and liuely fayth wherwith as Sainct Peter sayeth God clenzeth mens harts And this fayeth is grownded in the be leuing of the Gospell that is to saye in the beleuing of the gladde tydings which hathe bin published on GODS behalf throwgh the whole world which tydings conteyneth in effect that god hath vsed the rigorousenes of his iustis against Iesus Christ chastizing punishing all our sinnes in him And whosoeuer receiueth this good tydings beléeues it stedfastly hath the true fayth and doth inioye the forgiuenes of his sinnes and is also reconciled vnto GOD and of the chylde of wrath is become the chyld of grace and recouering the image of God entereth into the kingdome of God and is made the temple of God who maryeth mans soule to his onely Sonne by the meane of this fayth which fayth is a worke of God and the gift of god as sainct Paule saieth oftentymes And God giueth it vnto those whom he calleth to him of purpose to iustifie them to glorifie theÌ„ to giue them euerlasting lyfe according as our Lorde Iesus Christ witnesseth saying This is the will of him that sent mée euen that euery one which séeth the sonne and beleueth in him should haue euerlasting lyfe and I wyll rayse him vp agein at the latter day And lyke as Moses lifted vp the Serpent in the Wildernesse so must the sonne of man be lifted vp to the ende that euery one which beleueth in him might not perish but haue lyfe euerlasting Also he sayeth to Martha He that beleueth in me shall liue although he wer dead and euery one that liueth beleueth in me shall not dye for euer And to a companie of the Iewes he sayeth I am come a lyght into the world to the ende that euery man which beleueth in me shold not abide in darknes And sainct Iohn in his Epistle saieth Herein appéered the loue of god towards vs for that god is loue and sent his only begotten sonne into this world that we might liue through him And héere in is loue knowen not in that we loued God but in that he loued vs sent his sonne to make attonement for our sinnes And moreouer he sent him to destroy our enemies For the bringing wherof to passe he made him parttaker of our fleshe and of our blud as sayeth sainct Paule to the ende that by his death he myght destroy him that had the dominion of death that is to wit the diuel and set al such at libertie as were subiect to boÌ„dage al their lyfe long for feare of death Seing then that we haue records of the holy Scripture concerning the promises whereof we haue spoken heretofore and concerning many other promyses that are dispersed in diuers places of the same we cannot dout of it And forsomuch as the Scripture speaketh to all ingenerall none of vs oughte to distrust in himselfe that the selfsame thing which the Scripture sayeth should not belong perticularly to him selfe And to the ende that this point wherin lyeth and consisteth the whole misterie of our holie faith may be vnderstod the better Let vs put the cace that some good holie King cause proclamation to be made through his whole Realme by the sound of a Trumpet that all Rebels and banished men shall safely returne home to their howses bicause that at the sewt desert of some dere fréend of theirs it hath pleased hym to pardon them certeinly none of those Rebels ought to dout of the obteyning of trew pardon of his rebellion but rather ought assuredly to returne home to his howse to lyue vnder the shadowe of that holie king And if he will not returne he shall beare the penaltie of it bicause that through his own vnbelefe he dyeth in exyll and in the displeasure of his prince But this good king is the Lorde of Heauen and Earth who for the obedience and desert of our good brother Iesus Christe hath pardoned vs all our siunes and as we haue sayd afore hathe made open proclamaction through the whole world that all of vs may safely returne into his kingdome Wherfore he that beléeueth this proclamacioÌ„ dooth streytwayes return into Gods kingdome whereoutof we were driuen by the offence of our first parentes and is blissedly gouerned by gods holy Spirit And he that giueth no credit to the sayde proclamacion shall neuer inioy the sayd geuerall pardon but for his vnbelefes sake shall abyde in banishment vnder the tyrannie of the diuel and liue and dye in extreme miserie liuing and dying in the diâ—pleasure of the king of heauen and earthe and that iustly For we cannot commit a greater offence against this good God that to account him as a lyer and deceiuer which verely we doo in not giuing credit to his promises O how passing heauie is this deadly sinne of vnbelefe which so farre foorth as is possible beréeueth God of his glorie and perfection besydes the greate harme that it doeth to a mans selfe which is his owne damnation and the endlesse tormeÌ„t of his soule which the miserable conscience féeleth euen in this lyfe But on the contrarie he that commeth vnto GOD with assurednesse of this fayth beléeuing him without anye mistruste or dowt of his promises and warranting himselfe for a certeyntie that God will performe al that euer he hath promised him giueth all the glorie vnto God and liueth coÌ„tinually in rest and endles ioy euermore praysing and thanking the Lorde God for choozing him to the glorie of the eternall lyfe And hereof they haue an assured earnestpeny and gage that is to wit the sonne of god whom they take for their most louing Brydegrome the blud of whom hath made theyr hartes so drunken that through this passing holie belefe there is in the christen hart ingendred so lyuely a hope and so certeine a trust of gods â—ercie towards vs and such an operation is wrought in vs as we rest our selues wholly vppon God leauing the whole care of vs vnto him in suche wyse that being throughly assured of Gods good wil we are not afraid nother of the diuel uor of his ministers nor of death Which holie and stedfast trust of Gods mercie inlargeth our hart chéereth it vp and with certeine marualouse swéete affections dyrecteth it vnto GOD filling it and setting it on Fyre with an exceding feruent loue And therefore Paule incourageth vs to goe with all boldnesse to the throne of grace he counselleth vs that wée should not shake it of nor make
own profite But he that knoweth himselfe to bée become ryghtuouse by the merites rightuousenesse of Christ which he maketh his owne by fayth laboreth happily and doeth good works alonly for the loue and glorie of Christ and not for loue of himselfe nor to make himselfe rightuouse And theruppon it commeth that y true christian that is to wit he that accounteth himself rightuouse by reason of Christes rightuousenesse asketh not whither good works be coÌ„maunded or not but being wholly moued prouoked with a certeine violence of Godly loue he offereth himselfe willingly to do all the workes that are holy and christianlyke and neuer ceaseth to do well He therefore which féeleth not the meruelous 〈◊〉 by his fayth which we haue heretofore â—eclared that the inspired faith worketh in the hart of the christian Let him assure himself that he hath not the christian faith and let him pray earnestly vnto God to giue it hym saying Lord help myne vnbeléef And wheÌ„ he herereth it said y only faith maketh men rightuonse let him not deceiue himself say what nede I to wery my self in doing good works faith is inough to send me to Paradyse to such a one I answere y only fayth sendeth vs to Paradise but yit let him take good hede for y diuels do also beleue trâ—ble as saieth sainct Iames. O miserable man wilte thou go with them to Paradise By this false conclusion tâ—ou maiest know my brother in what an errour thou art for thou wéenest to haue the fayth that maketh men rightuouse and thou haste it not Thou sayest thou art ryche and hast no nede of any thing and thou séest not how thou art pore wretched blynd and naked I counsell thée to bwy gold of GOD that is throughly fired with fyre that is to say trew faith set on fyre with good works to the intent thou mayest become riche and to clothe thy self with white rameÌ„t that is to wit with Christes innocencie to the end that the shame of thy nakednesse which is the greate filthinesse of thy sinnes be not séene to the whole world Then is the iustifying fayth as it were a flame of fyre which cannot but cast forth brightnes And lyke as the flame burneth the wood without the help of the light and yit the flame cannot be with out the light so is it assuredly trew y fayth alone consumeth burneth away sinne with out the helpe of works and yit that the same fayth cannot be without good works Wherfore like as if we sée a flame of fyre that giueth no light we knowe biandby y it is but vayne and painted euen so when we sée not some light of good works in a man it is a tokeÌ„ y he hath not y true inspired fayth which god giueth to his chozen to iustifie and glorifie them withall And hold it for certeyne that Saincte Iames ment so when hée sayd shewe me thy fayth by thy works and I wil shewe thée my fayth by my workes For his mening was y he which is plundged in ambitionsenes and worldly pleasures beleueth not though he say he beleue forasmuch as he sheweth not in himself the effects of faith Also we may likeÌ„ this holy faith to the godhead which is in Iesus Christ who being very man but withoute sin dyd wonderfull thinges healing the sicke giuing sight to the blind walking vppon the water and raising vp the dead vnto lifte agein yit theis maruelouse workes were not the cause that hée was god For before he did anie of those things he was God and the lawfull and onlibegotten sonne of God and he neded not to work those miracles to make himself god bi them but forasmuch as he was god therfore he did theÌ„ And so the miracles that Christ wrought made him not to be god but shewed openly that he was god In likewise trewe faith is as it were a godhead in the sowle of a christian which doeth wonderouse works and is neuer weary of well doing and yit those works are not y cause y a christiaÌ„ is a christian y is to wit that he is rightuouse good holy and acceptable vnto God neither néedeth he to worke all those good workes to become such a one But forasmuch as he is a Christian by fayth like as Iesus Christ being a man was also God by his Godhead he doeth all those good workes which make not the christian to be rightuouse and good but shewe him to be good rightuouse holie So then like as Christes Godhead was y cause that he wrought miracls euen so faith working through loue is y cause of y good works that a chzisten maÌ„ doeth And like as a man may say of Iesus Christ y he hath done this miracle or that and that those miracles besides y they glorified God were also a great honor vnto Iesus Christ as he was maÌ„ who for his obedience euen vnto death was recompenced at gods hand in his resurrection and had gyuen vnto him all power but in heauen and earth which he had not afore as in respect of his manhod but deserued it by the vnion which is betwixt the word of God and the manhod of Christ So doth faith in a christian which faith by reason of the vnion that it hath with y soule attributeth y thing to the one which is proper to y other whervppon it commeth that y holy scripture promiseth the christian euerlasting life for hys good works bicause good works are y frutes and testimonies of liuely fayth procede of it as light procedeth from a flame of fyre according as I haue sayd heretofore And by this holy faith which imbraseth Iesus christ it commeth to passe that our sowle is ioyned with Christ and is so vnited and knit to him that whatsoeuer Christ hath merited deserued the same is imputed vnto the soule as though it had merited deserued it And therfore S. Austin sayth that God crowneth his owne giftes in vs. Of thys vnion of the soule with Iesus Christ Christ himself beareth good record wher he prayeth to his Father for his Apostles and for suche as should beleue in him by their preaching I pray not sayeth he for theÌ„ only but also for all those that shall beleue in me through their word to the end they may be al one thing that like as thou my Father arte in me I in thée so they also may be one in vs that the world may beleue that thou hast sent mée and that I haue giuen theÌ„ the glorie which thou haste giuen mée so as they should be one selfsame thing like as thou and I are one Wherby it appereth euidently that if we beleue y word of the Apostles who preached that Iesus Christ died for our sinnes and rose agein for our iustification we become all one thyng with him and forasmuch as he is all one with Goâ— we also become all one with
bâ—e handled as seruaâ—â—â—â—â— and hild in awe vntill they come to taste and feele how sweete and pleasant the Lord is and vntill such time as fayth worke his effectes in them that they haue so much childly loue as may suffize to keepe maintaine theÌ„ in honestie of christeÌ„ conuersation and in folowing the example of our lord Iesus Christ. And wheÌ„ the selfsame scripture exhorteth y christiaÌ„s to y true fear it meaneth not that they should feare the iudgement and wrath of god as though it were presently ready to condemne them for as I haue said already by the record which the holy ghost giueth to thier spirit they knowe that God hath chosen them and called them of his owne mere mercy and not for their desertes By reason whereof they doubt not at al but that by the selfsame goodnes mercie he will mainteine theÌ„ in the happy state wherin he hath placed them And after suche maner the scripture exhorteth them not too flauish feare but to childly feare that is too wit that like good children they should bée loth to offend against the christen Religion or to commit any thing against the deutie honestie of Gods true children and likewise to gréeue the holy ghost that dwelleth in theÌ„ to the ende that knowing the corruptednesse of our nature we shouâ—â— always be héedfull and diligent and neuer haue any tâ—ust in our selues for in our flesh and in our mynds do the appetites and affections continually dwell which as deadly enemies of y soule lay a thousand snares and baytes for vs incessantly labouring to make vs proud ambitiouse lecherous and couetouse This is the feare whereunto the whole scripture exhorteth the Christians that haue once fasted howe swéet the Lord is and which bestowe all their indeuer in followinge Christes footesteps who cast not froÌ„ theÌ„ this holy fear bycause they labour to put off the old man And the good christians must neuer beréeâ—â— themselues quyte and cleane of this childlie feare which is the singular friend of christeÌ„ charitie like as the slauish feare is suche an enemie vnto it as they can by no meanes dwell togither And by the foresayd things a man may plainely perceiue that the good Christian ought neuer to doubt of the forgiuenesse of his sinnes nor of Gods fauour Neuerthelesse for the better satisfying of the Reader I purpose to set downe here vnder certaine authorities of y holy Doctors which confirme this foresayd truth Sainct Hilary in his fifth Canon vppon Matthewe sayth it is Gods will that wée should hope without any douting of his vnknowen will. For if the beléefe be doubtfull there can bée no rightuousenesse obteyned by beléeuinge And thus wée sée that according to Sainct Hilarie a man obteyneth not forgiuenesse of his sinnes at Gods hand except he beléeue vndoubtedly to obteyne it And good right it is that it should be so For he that douteth is like a waue of the Sea which is tossed turmoyled with the wynd And therfore let not such a one think to obteyne any thing at gods hande But let vs here sainct Austin who in his Manuel counseleâ—h vs to driue away the sayd foolish imagination which intendeth to dispossesse vs of the foresayd good and sage assurednes Let such foolish imagination sayeth he murmur as much as it listeth saying who art thou how great is that glorie by what desertes hopest thou to obteyne it I answer assuredly I know in whome I haue beléeued and I know that he of his great loue hath made me his sonne I know he is trew of his promis and able to performe his word for he can do what he will. And when I thinke vppon the Lords death the multitude of my sinnes cannot dismay mee for in his death doe I put all my trust His death is my whole desert it is my refuge it is my saluation my life and resurrection the mercie of the Lord is my desert I am not poore of desert so long as the lord of mercie fayleth me not And sith the mercies of the Lord are manie manie also are my deseruings The more y he is of power to saue the more am I sure to be saued The same sainct Austin talking with GOD in another place sayeth that he had despayred by reason of his greate sinnes and infinite negligences if the woord of god had not becommne flesh And anon after he sayth theis words All my hope all the assurance of my trust is settled in his preciouse blud which was shed for vs and for our saluatioÌ„ In him my poore hart taketh breth and putting my whole trust in him I longe to come vnto thée O father not hauing myne owne ryghtuousenes but y ryghtuousenes of thy sonne Iesus christ In theis two places sainct Austin sheweth playnly that the christiaÌ„ must not be afrayd but assure himselfe of ryghtuousenes by grownding himselfe not vppon his own works but vppoÌ„ the preciouse blud of Iesus Christ which clenzeth vs from all our sinnes and maketh our peace with god Sainct Barnard in his first sermoÌ„ vppon the Annunciation sayeth most euidently that it is not ynough to beleue that a man can haue forgiuenes of his sinnes but by gods mercie nor any one good desyre or abilitie to doe so much as one good worke except God giue it him no nor that a man cannot deserue eternall lyfe by his workes but if GOD giue him the gift so to beleeue But besydes all theis thinges sayeth Sainct Bernard which ought rather to be counted a certayne entrance and foundation of our faith it is néedfull that thou beléeue also that thy sins are forgiuen thée for the loue of Iesus christ Sée how this holy man confesseth that it is not ynough to beléeue generally the forgiuenesse of sinnes but he must also beléeue particularly that his owne sinnes are forgiuen him by Iesus Christ and the reason is ready at hand namely that forasmuch as God hath promised thée to accept thée for rightuouse through the merites of Iesus Christ if thou beléeue not that thou art become rightuouse through him thou makest GOD a lyer and consequently thou makest thy selfe vnworthie of his grace and liberalitie But thou wilt say to me I beléeue well the forgiuenesse of sinnes and I know that god is true but I am afrayd that I am not worshie to haue so great a gift I aunswer that the forgiuenesse of thy sinnes shall not bée a gift or frée grace but a wages if God should giue it thée for the worthines of thy works But I replie vppon thée that God accepteth thée for rightuouse and layeth not thy sin too thy charge bicause of Christs merits which are giuen vnto thée and become thyne by fayth Therefore following the councell of Sainct Bernard beleue thou not only the forgiuenesse of sinnes in generall but also apply the same beléefe to thine own particular person by beleuing without any dout y all
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
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
ours and so is he in very déed if we beleue so and hold our selues assured that by the same heauenly garmeÌ„t we be receiued into fauor before god For it is most certain that he as a most déere father hath giuen vs his sonne meaning that al his rightuousnes all that euer he is can or hath done shold be in our power inrisdictioÌ„ in such wise as it should be lawful for vs to make our boast of theÌ„ as if we had done purchaced desâ—rued them by our own strength And whosoeuer beleueth this shal find that his beléef is good and tru as we haue shewed heretofore TheÌ„ must the christian haue a stedfast faith beleef that all the goods all the graces all the riches of Iesus christ are his for sith y God hath giuen vs Iesus christ himself how shold it be possible that he hath not giuen vs all things with him Now if this be true as tru it is in déed the christiaÌ„ may rightly say I am y child of god Iesus christ is my brother I am Lord of heaueÌ„ earth of hell and of death of the law in so much as the law caÌ„not accuse me nor lay any curse vpoÌ„ me bicause the righteousnes of god is becom myn And this faith is it alone y maketh a man to be called a christian which clotheth him with Iesus christ as we haue said afore And boldly may this be called a great mistery whervnder are coÌ„teined maruelous things and things not herd of coÌ„cerning the great God which cannot enter into mans hart except god do first softeÌ„ it with his holy grace as he hath promised to do by his holy prophet saying I will giue you a new hart and I will put a new mynde into you and I wyll take away the stony hart out of your bodie and I will giue you a hart of fleshe Now then he that beleueth not after the sayde maner that Iesus Christe with all the goods that he possesseth is his cannot call himself a trew christian nor euer haue a quiet and ioyfull conscience nor a good and feruent corage to doo good but shall easly faint in doing of good works yea and moreouer he shall neuer be able to do works that are truly good This only beléef and trust that we haue in the merits of Iesus Christ maketh men trew christians stowt cherful merrie louers of God readie to doo good workes possessers of gods kingdome and of god himselfe and his right derebeloued children in whome the holie Ghoste dooth truly dwell What hart is so cowardly cold and vyle which considering the inestimable greatnes of the gift that god hath bestowed vppon him in giuing him his owne so welbeloued sonne with all his perfectnes is not inflamed with an exceding carnest desyre to become like vnto him in good workes specially seing that the Father hath giuen him vnto vs for an example whereon we must continewally looke framing our lyfe after such a sort as it maye be a trew counterpaine of the lyfe of Iesus Christe forasmuch as Christe as sayeth Sainct Peter hathe fuffered for vs leauing vs an insample to the ende that we shoulde folowe his footesteppes Out of this consideracion issâ—weth another kind of clothing of a manes selfe with Christ which we may terme An example clothinge for so much as the christian must frame his whole lyfe after the example of Christ fashyoning himself like vnto him in all his dedes words and thowghtes leauing his former wicked lyfe and decking himself with the new lyfe that is to wit with the lyfe of Christe By reason wherof sainct Paule sayeth Let vs cast away the works of darknesse and put on the aâ—mour of lyght not in feasting nor in drunkennesse nor in chambering and wantonnesse nor in stryfe but put vpon you the Lorde Iesus Christ and make no preparation for the flesh nor for the lustes therof Héeruppon the trew Christian being in loue with Iesus Christ sayeth in himself Sith that Iesus Christe not hauing anye néede of me hathe redemed me with his own blud and is become poore to inrich me I wil likewise giue my gâ—â—ds yâ—â— my very lyfe for the loue welfare of my neighbour And like as I am clothed with Iesus christ for the loue he hath borne to me so will I haue my neighbor in Christ to cloth himself with me with my goods likewise for the loue that I beare him for christes sake He y doth not so is no true christian for he caÌ„not say that he loueth Iesus christ if he loue not the meÌ„bers brothers of him and if we loue not our neighbour for whose sake christ hath shed his blud we cannot truely say that we loue Iesus christ who being equall with God was obedient to his father euen to y death of the crosse hath loued redéemed vs giuing himselfe vnto vs with all that euer he hath After the same maner we being rich hauing abundance of good things at Christes hand must also be obedient vnto god to offer giue our works al that we haue yea and euen our selues to our neighbours and brethren in Iesus Christ seruing them helping them at their néed and being to theÌ„ as another christ And like as Iesus Christ was lowly and gentle and far from all debate and stryfe so must wée set our whole mynde vpon lowelinesse méeknesse eschewing all stryfe and impatieÌ„ce as wel which consist in words and reasoning as in déeds And as in Iesus Christe hath indured al the persecutions and spytes of the world for the glorie of God so must wée with all patientnesse chéerfully beare the persecutions and reproches that are doone by false christians too all suche as will liue faythfully in Iesus Christe who gaue his life for his enemyes and prayed for them vppon the crosse and so must we also pray always for our enemies and willingly spend our lyfe for their welfare And this is too folowe Christs steppes according as sainct Peter sayeth For when we knowe Iesus Christ with all his riches to be our owne good which thing is to bée clothed with Christ and to become pure and cleane without spot there remayneth nothing more for vs to do but to glorifye God by folowing the lyfe of Iesus Christe and to do to our brethren as Christe hathe doone to vs and specially for somuch as we bée warranted by his word that whatsoeuer we do to his brethren and ours he accepteth it as a benefyte done to himself And dowtlesse seing that the trewe christians are the members of Christ we cannot do eyther good or euill too the trew Christians but wée dâ—â— it likewyse vnto Christ in so much that he reioyceth or suffereth in his members Thâ—reTherefore like as Iesus Christ is our clothing by faith so also must we through loue become the clothing of our brethren haue as good care
his strength become mortal to make vs immortall come downe vnto the earth to aduaunce vs vp to heauen and become the sonne of man with vs to make vs the children of God with himself Who is he then that shal accuse vs God is he that iustifieth vs who shall condemne vs Iesus Christ is dead for vs yea rizen agein for vs and he sitteth at the right hand of God making intercession for vs Let vs then O my Sowle leaue of these teares and sighes ¶ THE. C. III. PSALME 1 MY soule praise thou the LORD and all that is within me praise his holie Name 2 My soule praise thou the Lord and forget not all his benefites 3 Which forgiueth al thine iniquitie and healeth all thine infirmities 4 Which redemeth thy life from the graue crowneth thée with mercie compassion 5 Which satisfieth thy mouth with good things thy youth is renued like y Egles 6 The Lord executeth righteousenes and iudgement to al that are oppressed 7 He made his waies knowen vnto Moses his workes vnto the children of Israel 8 The Lord is ful of compassion and mercie slow to angre and of great kindnes 9 He will not alwaye chide nether kepe his angre for euer 10 He hath not dealt with vs after our sinz nor rewarded vs accordiÌ„g to our iniquities 11 For as high as the heauen is aboue the earth so great is his mercie towarde them that feare him 12 As farre as the East is from the West so far hath he remoued our sinnes from vs. 13 As a father hath coÌ„passioÌ„ on his childreÌ„ so hath y Lord compassioÌ„ on theÌ„ y fear him 14 For he knoweth whereof we be made he remembreth that we are but dust 15 The dayes of man are as grasse as a floure of the field so florisheth he 16 For the winde goeth ouer it it is gone and the place therof shal know it no more 17 But y louing kindenes of y Lord endureth for euer euer vpon theÌ„ that fear him his righteousenes vpon childrens children 18 Unto theÌ„ that kepe his ceuenaÌ„t think vpon his commandements to do them 19 The Lorde hath prepared his throne in heauen and his kingdome ruleth ouer all 20 Praise the Lord ye his Angels that exrel in strength that do his commandement in obeying the voice of his word 21 Praise the Lord all ye his hostes ye his seruants that do his pleasure 22 Praise the Lord all ye his workes in al places of his dominion my soule praise thou the Lord. So hath he had mercie on vs in giuing vs his only sonne With this faith with theis thanksgiuings with theis or such other like thoughts must we receiue the sacrameÌ„t of the bodie blud of our Lord Iesus christ After this maner is al fearfulnes driuen out of the soule of y christiaÌ„ charitie is incresed faith streÌ„gthened y conscience quieted the tung neuer ceasseth to prayse God and to yéelde him infinite thanks for so great a benefyte This is the vertue efficacie and onely trust of our sowle This is the Rocke wher vppoÌ„ if the conscience be bwilded it feareth nother tempest nor the gates of hell nor gods wrath nor the Lawe nor sinne nor death nor the diuels nor any other thing And forasmuch as the substance of the Lords Supper and table consisteth in this diuine Sacrament When the christian is at it he must hold his eyes fastened continewally vppon the passion of our graciouse Sauiour beholding him on the one syde vppon the crosse loden with all our sinnes and GOD on the othersyde punishing chastizing and whipping his owne only begotteÌ„ and derbeloued sonne in stede of vs O happie is that man that shetteth his eyes from all other syghts and will nother héere nor sée any other thing than Iesus Christ crucifyed in whome are layd vp bestowed all the treasures of Gods wisdome deuine knowledge Blessed say I is he that fedeth his mind with so heauenly a foode maketh himselfe drunken in the loue of God with so swéete and singular a liquor But before I make an end of this matter I will first aduertise the christian that Sainct Austin hath ordinarily bin woont to terme this holy sacrament the bond of charitie and the misterie of vnitie And he saieth that whosoeuer receiueth the misterie of vnitie and regardeth not the bond of peace receiueth not the Sacrament to his owne behoof but as a witnesse ageinst himself Therfore we must vnderstand that the Lord hath ordeyned this holy Sacrament not only to make vs sure of the forgiuenes of our sins but also to inflame vs to peace vnitie brotherly charitie For in this Sacrament the lord doth after such a maner make vs partakers of his body as he becoÌ„meth al one thing with vs and we with him By reason wher of forasmuch as he hath but one bodie wherof he maketh vs partakers it is méete that we also should by such partaking become all one body togither amoÌ„g our selues And this vnion is represented by the bread of the SacrameÌ„t which as it is made of many grayns mingled and kneaded togither in such wyse as one of them cannot be discerned from another So also must we be ioyned togither after such a sorte and so vnited togither into one agrement of mynd as no diuision may créepe in And this dooth sainct Paule shewe vs when he saieth Is not the cup of blissing which we blisse the communion of the blud of Iesus Christ is not the bread y we break the communion of the bodie of Iesus christe whereas we be manie yit are we but one bread and one bodie forsomuch as we be all parttakers of one bread By theis things we vnderstand that when we receiue this most holy communion we must consider that we are all of vs ingreffed into Christe and are all becomme members of one selfesame bodie y is to wit of Iâ—sus Christ in such wyse as we cannot offend defame or dâ—spyse any of our brethren but we must therwithall offend defame and despyse our sayde head Iesus Christ neyther can we be at variance with any of our brethren but in lykewise we must be at odds with him Also we cannot loue him except we loue him in our brethren Looke how much care we haue of our owne bodie so much must we haue of our christen brethren who are the members of our bodie And like as no part of our bodie féeleth anye gréefe which spreddeth not it selfe into all the other parts so ought we to determine with our selues that our brother féeleth not any inconuenience which should not moue vs to compassion With such maner of thoughts must we prepare our selues to this holie Sacrament quickening vp our sprites with a ferueÌ„t loue to our neibour ward For what greater spurre can we haue to prick vs to loue one another thaÌ„ to sée y Iesus christ by giuing himself
vnto vs not only allureth vs to giue our selues one to another but also by making himself common to vs all maketh vs also to be all one selfsame thing in him In respect wherof wée ought to couet and procure that in all of vs there may be but one mind one harte one tung accorded and vnited togither in thoughtes words and déeds And we must mark well that as oft as we receyue this holy and worthy Sacrament we bind our selues to al the deuties of charitie as not to offende any of our brethren nor to leaue anything vndon that may be profitable and helpfull in their necessitie But if there come any to this heauenly table of the Lord that are diuided at variance with their brethreÌ„ the same must assure themselues that they eate vnworthely and are gilty of the bodie and bloud of the Lorde and that they eate and drinke their own damnation for that there wanted nothing on their behalf but that the body of Iesus christ was rent and plucked in péeces again whilest they by hatred are deuided froÌ„ their brethren that is to wit from the members of Iesus Christ and haue not any parte with him and yit neuertheles in receiuing this holy communion pretended to beléeue that their whole saluation consisteth in the participation and vnion with Iesus Christ. Then let vs go my brethreÌ„ to the receiuing of this heauenly bread to celebrate the remembrance of our Lordes passion and to strengthen and fortifie the beléefe and assurance of the forgiuenes of our sinnes with the remembrance thereof and to quicken vp our myndes and tungs to prayse and exalt the infinite goodnes of our God and finally to cherish brotherly loue and to witnes the same one to another by the streyght vnion which all of vs haue in the bodie of our lord Iesus christ Besydes prayer thé remembring of Baptim and the often resorting to the most holy communion ther is one other verie good remedy against distrust and fearfulnes which is no lesse fréende to christian charitie namely the remembrance of our predestination and election to eternall lyfe grounded vppon the word of God which is the sword of the holie Ghoste wherwith we may beate backe our enemies Reioyce yée in this sayeth the Lorde that your names are written in heauen There is no greater ioy in this life nor any thing that more comforteth the christian that is afficted tempted or falne into anie sinne than the rememberance of predestination and the assuring of our selues that we be of y nomber whose names are written in the booke of lyfe and which are chosen to be fashioned like vnto the image of Iesus Christ. O how vnspeakable is the comfort of him that hath this fayth museth coÌ„tinually in his hart vppon this exceding swéete predestination whereby he knoweth that although he fall often yit notwithstanding god his father who hath foreordeined him to euerlasting life holdeth him vp and reacheth out his hand vnto him continually And he sayeth continually in himselfe if god haue chozen me and predestinated me to the glorie of his children who can hinder me If God be with vs sayeth sainct Paule who can be ageinst vs Nay rather to the ende that the predestination may be accomplished in vs he hath sent his déere beloued sonne who is a most sure earnest penny and pledge vnto vs that we which haue receyued the grace of the Gospell are gods Children chozen to eternall lyfe This holie predestination maynteyneth the trew Christian in a continuall spirituall ioye increaceth in him the indeuer of good works inflameth him with the loue of god maketh him enemie to the world to sinne Who is so fearce hardharted which knowing y god of his mercy hath made him his child froÌ„ euerlasting will not by and by bée inflamed to loue GOD Who is of so vyle and baâ—e courage that hée will not estéeme all the pleasures all the honours and all the riches of the world as filthy myre wheÌ„ he knowes y god hath made him a citizen of heaueÌ„ yea theis are thei y worship god rightly in spirit truth receyuing all things as wel in prosperitie as in aduersitie at the hand of God their Father and euermore praysing and thaÌ„king him for all as their good father who is rightuouse and holy in all his workes These being inflamed with the loue of God and armed with the knowledge of their predestination feare neither death nor sin nor the Diuill nor hell neyther knowe they what the wrath of god is for they sée none other thing in god but loue fatherly kindnesse towards them And if they fall into any troubles they accept them as tokens of gods fauour trying out with S. Paule who is it that shall separate vs from Gods loue shall tribulations shall anguish shall persecution or hunger or nakednesse or perill or sword as it is written for thy sake are we killed all the day long and counted as shéepe appointed to the slaughter But in all these things we get the vpper hand thorough him that hath loued vs Wherefore it is not for nought that sainct Iohn sayeth how the true christians know right well that they must be saued and glorified and that by reason of the same affiance they make themselues holy as Iesus Christ is holy And when Saint Paule exhorteth his Disciples to a good and holy life he is wont to put them in remembrance of their election and predestination as of a thing of very great force to stirre vp the mynds of the true Christians to the louing of God and to the performance of good works And for the same cause our good lord Iesus christ speaketh openly of this holy predestination as one that knew of howe great importance the knowledge thereof is to the edifying of his elect But perchaunce thou wilt say to me I know wel that they whose names are written in heauen haue cause to liue in continuall ioy and to glorifie GOD but in word and deed but I know not whither I am of that number or no and therefore I liue in continuall feare specially bycause I knowe my selfe to bée an excéedinge weake and frayle sinner from the violence wherof I am not able to defend my self but that I am ouercome of it daily And furthermore for asmuch as I se my self coÌ„tineually afflicted and troubled with dyuerse temptations methinks I do as it were behold with myne eyes the wrath of God squorging me Too answere to theis dowtes of thyne I say my ryght dere brother that thou must assure thy selfe that al theis are but temptations of the deuill who by all meanes séeketh to rob vs of that faith and confidence that springeth of faythe and assurethe vs of Gods good will towardes vs He laboreth to strip our sowle out of this preciouse garmeÌ„t for he knoweth that none is a trew Christian except he beleue Gods
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
rightuousenes doth supply all our vnclennes imperfection which are not laied to our charge forsomuch as thei be couered vnder the purâ—nes and innoceÌ„cie of Iesus Christ and come not to iudgement before god And hereuppon it commeth to passe that all our workes which procede of trew faith notwithstanding that they be wholly sinfull and corrupt of themselues shall neuertheles be praysed allowed by Iesus Christ in the generall iudgement bicause they be the fruites and testimonies of our fayth wherby we be saued For insomuch as we haue loued y brethren of Iesus Christ we shal shewe euidently y we haue also bin faithful and brethreÌ„ of Christ and therefore by fayth we shal be put in full possession of the euerlasting kingdome which our souerein Lord god hath prepared for vs before the creating of the world not for our merits sakes but through his mercie wherby he hath chozen vs called vs to the grace of his gospel and made vs ryghtuouse to the intent to glorifie vs euerlastingly with his only begotteÌ„ sonne Iesus Christ who is the holines and rightuousenes of vs but not of them which wyll not confesse that faith is sufficieÌ„t of it selfe to make a man rightuouse and acceptable to y Lord God who through his fatherly goodnes and louingkindnes offereth giueth vs Iesus Christ with his rightuousenes without any desert of our owne workes What thing can worke or cause a man to deserne so great a gift treasure as Iesus Christ is This treasure is giuen only through the grace fauour mercifulnes of god and only faith is the thing that receiueth such a gift as to make vs inioy the forgiuenes of our sinnes And therfore when S. Paule other doctors say that onâ—ly â—ayth maketh men ryghtuouse without workes they mene that it maketh vs to inioy the generall forgiuenes of our sinnes toâ— receiue Iesus Christe who as saieth sainct Paule dwelleth in our hartes by fayth ouercomming and pacifying the trubbles of our consciâ—Ì„ces satisfieth gods iustice for our sinnes Furthermor it appeaseth gods wrath iustlimoued ageinst vs quencheth the fyre of hell wherin our natural corruption did throw vs headlong chéerfully destroieth ouerthroweth y Diuel togither with al his power and tiranny Which thinges all the works that all the men in y world can lay togither are not able to deserue nor to bring to passe That glory and that prerogatiue is reserued alonly to the sonne of God that is to wit to the blissed Iesus Christ who hath power aboue all the powers that are in Heauen in Earth and in Hell and giueth himself his merits to al such as distrusting in theÌ„selues do set their whole hope of being saued in him and in his merits And therefore let no maÌ„ begwyle himselfe when hée hereth it sayd that only faith iustifieth without works and think as falâ—e christians doe who drawe al thinges to liue fleshly that the trew faith coÌ„sisteth in beleuing the bare storie of Iesus Christ after the same maner as men beleue y storie of Caesar or of Alexander Such maner of beléef is but an historicall beléef grouÌ„ded merely vppon the report of men and vppon their writinges lighly imprinted in our conceyt by a certeint custome is like to the faith of the Turkes who for the lyke reasons beleue y fables of their Alcorane And suche a fayth is but an imagination of man which neuer reneweth the hart of maÌ„nor warmeth it with the loue of God neyther do any good works insew or any chauÌ„ge of life which faith should bring forth And therfore they falâ—â—y hold opinion ageinst the holy scripture and ageinst the holy Doctors of the church that only faith maketh not meÌ„ rightuouse but y they must also haue works Unto whom I answer that this historicall and fond beleef and all the works that insew thereof are not only vnable to make a man rightuouse but also do cast the parties headlong to the bottom of hel like vnto those that haue none oile in their Lampes y is to say no liuely faith in their harts The fayth that maketh men rightuouse is a work of God in vs wherby our old man is crucified and wée being transformed in Iesus Christ become new creatures and the derebeloued childreÌ„ of god This heauenly fayth is it that graffeth vs into the death and resurrection of Iesus Christ and consequently mortifieth our flesh with the effectes and lustes therof For when we by the operation of fayth do know our selues to be dead with Iesus Christ we are at a full point with our selues and with the world and are throughly resolued how it is méet that they which are dead with Iesus Christe should mortifie their earthlyâ— members that is to wit the sinfull affectioÌ„s of their mynd and the lustes of the flesh and forasmuch as we know we be raysed again which Christ we bend our selues to the leading of a spirituall and holie lyfe like vnto that which we shall liue in heauen after the last resurrection This holie faith making vs to inoy the generall pardon that is published by the gospel bringeth vs into the kingdome of our good god and pacifyeth our consciences mainteyning vs in continewal ioy and holie and spiritual swéetnes This selfe same faith knitteth vs vnto god and maketh him to dwell in our harts and clotheth our sowle with himself so as thenseforth the holie Ghost moueth vs to doo the same thinges wherunto he moued Iesus Christ whyle he was in this world was conuersant among men that is to wit vnto lowlines mekenes obedientnes vnto God louingnes and other perfections wherthrough we recouer the image of god For this selfesame causes Iesus Christ did rightly attribute blissednes vnto this inspyred fayth which blissednes cannot be without good works holines of lyfe And how can it be that a christian shold not become holie seing y Iesus Christ is become his holines through fayth Therfore by fayth we be iustified and saued and therfore S. Paule doth in a maner alwaies call those Saincts whom we call now christians who if they haue not Christes spirit are none of Christes and consequently no christians at all But if they haue the spirit of Iesus Christ to rule and gouerne them we must not dowt but that although they know well y they be made rightuouse thorough fayth onely yit for all that they will become neuer the more slouthfull to do good workes For Christes spirit is the spirit of loue and loue cannot be ydle nor cease from the dooing of good workes But if we will say the truth a man can do no good workes except he first know himselfe to be become ryghtuouse by fayth for before he knoweth that his doing of good workes is rather to make himselfe ryghtuouse than for the loue and glorie of God and so he defyleth al his works with self-selfeloue for the loue of himself for his