without workes writeth thus Saint Paule sayeth that vnto him which beleueth in Iesus Christ that is to wit to the Gentile his fayth is imputed for rightuonsnes as it was vnto Abraham In what wise then thinke the Iewes to become rightuous by the woorkes of the Lawe and yit to be rightuous as Abraham was séeing that Abraham became not rightuouse by the déedes of the Lawe but onely by fayth Then is not the Lawe néedefull forasmuch as the sinner becommeth rightuouse before God through onely fayth according to gods graciouse purpose as Dauid sayeth The Apostle coufirmeth that which he hath sayde by the Prophetes example saying Blissed is the man whome God accepteth for rightuouse without workes wherby Dauid méeneth that those men are very happy whom GOD hath determined to accept for rightuouse before him by onely fayth without any paynes taking or obseruatioÌ„ of the Law on their behalfe Thus sheweth he the blissednesse of the time wherein Christe was borne in so much as the Lord himself saith Many rightuouse men and Prophetes haue coueted to sée the thinges that you sée and to heare the thinges that you heare and haue not heard them The selfesame thing sayeth Sainct Ambrose in expounding the first chapter of the first Epistle to the Corinthians affirming openly that whosoeuer beléeueth in Iesus Christe is become rightuous without workes and without any desert receiueth forgiuenes of his sinnes by faith alone Also he affirmeth the same thing in an epistle which he writeth to Ireneus saying let no man boast of his owne workes for no maÌ„ becoÌ„meth rightuous by his own works but he y hath righteousnes hath it of frée giftâ— forsomuch as he is made rightuouse by Iesus Christ. Then is it fayth that deliuereth by Christes blud for happie is he whose sin is forgiuen and pardoned And S. Bernard in his thréescore and seuentéenth Sermon vppon the Ballet of Ballets coÌ„firmeth y same saying that our own merites beare no sway at all in making vs rightuouse which thyng mâ—st be attributed wholly vnto grace which maketh vs rightuouse fréely and lykewyse dischargeth vs from the bondage of sin And he addeth that Iesus Christ marieth y soule and cupleth it vnto himselfe by fayth without that anie desert of our workes oughte or can come betwene But bicause I will not be to long I wil make an ende of mine allegations when I haue vttered one verie notable and good saying of Sainct Ambrosis in his booke intituled of Iacob concerning the blessid life The saide holie man saith y like as Iacob hauing not on his owne behalfe deserued the birth right shrowded himself vnder the apparel of his brother clothed himself with his garment which yelded a verie swéete sent and in that wise presented himself to his father to receiue y blissing vnder another mans person to his own behoof euen so is it requisite for vs to clothe our selues with the rightuousenesse of Iesus Christ by faith and to shrowd our selues vnder the diuine purenes of our eldest brother if we wil be receyued for rightuouse afore god And certeinly this is true For if we appéere before God vnclothed of the rightuousenes of Iesus Christ but of all dout we shal be iudged worthy of euerlasting damnation But contrariwise if God sée vs appareled with the rightuousenes of his sonne Christ then wil he surely take vs for rightuouse holie and worthy of eternall lyfe And verely it is a great rashnesse in such as pretend to attein to rightuousenes by the keping of gods commaundemeÌ„ts which are al comprehended in louing God with all our harte with all our soule and wyth al our strength our Neybour as our self But who is so arrogaÌ„t or so mad as to presume y he is able to performe those commaundements to the ful Or who séeth not that gods lawe requyreth perfect loue and condemneth all vnperfectnes Let euery man consider well his owne workes which partly shall séeme good vnto him and he shall fynd that they ought rather to be called transgressions of that most holie Lawe according also as they be altogither vnclean and vnperfect so that he must be fayne to vtter this saying of Dauids Enter not into iudgment with thy seruant O Lord for no man liuing shal be found ryghtuouse in thy sight And SalomoÌ„ sayth who is he that may say my hart is cleane And Iob cryeth out â—hat man is he that can be vndefyled and what man borne of woman can shew himselfe rightuouse Behold he found no stedfastnes among his saincts yea the heauens are not cleane in his syght How much more abhominable and filthy is man who drinketh iniquitie as it were water And sainct Iohn sayeth if we say we be without sinne we deceiue our selues And specially our sauiour Iesus Christ teacheth vs to say as often as we pray Forgiue vs all our trespasses as vve forgiue them that trespasse against vs â–ª And hereby may well be gathered the folie of those y make merchaÌ„dyse of their works presuming to saue by them not onely themselues but also their neibours as though our Lord Iesus Christ had not sayd vnto them When ye haue done all y euer is coÌ„maunded you say ye we be vnprofitable seruaÌ„ts we haue done but as we ought to doe Ye sée y although wée had performed gods law to y full yit neuertheles we shold esteme call our selues vnprofitable seruaÌ„ts Now then seing that men are so farre of from this full performaÌ„ce who is he that dareth be so bold as to glorifie himselfe that he hath added so great an ouerplus of deseruings aboue y ful measure as he may haue to deale abrode vnto others But to returne to our purpose I would that the proude sinner which beareth himself in hand that he maketh himself rightuouse before God by doing some works which are allowable to y world wold consider that al y works which procede out of an vncleane and soule hart are also vncleane filthie and coÌ„sequently cannot be acceptable vnto God nor haue any power to make the partie rightuouse Therfore we must first of all clenze y â— â—art if we mind that our works should please god The clenzing of the harte procedeth of faith as the holy gost affirmeth by the mouth of S. Peter Then must we not say that the vnrightuouse person and the sinner becommeth rightuouse good and acceptable vnto god by his owne workes but we muste of necessitie conclude that fayth clenzeth our hartes and maketh vs good ryghtuouse and acceptable before GOD and furthermore cawseth our workes to please hym notwithstaÌ„ding that they be altogither vnprofitable and vnperfit For inasmuch as we be become y childreÌ„ of god through faith he considereth our workes not as a seuere and rigorouse iudge but as a most merciful Father hauing pitie of our fraylenes regarding vs as y meÌ„bers of his eldest sonne whose perfection
thirst after rightuousenesse he cannot taste of the swéetnesse of Iesus Christ how swéete it is to talke of him to thinke of him and to follow his most holy lyfe But when we once throughlye knowe our owne infirmitie by meane of the Lawe let vs herken to sainct Iohn Baptist who poynteth vs to the souerein Phisicion with his fingar saying Beholde y Lamb of God which taketh away y sinnes of the world For he it is that deliuereth vs from the heauie yoke of the law abrogating and disanulling the curses and sharp threatnings of the same healing all our infirmities reforming our frée will returning vs to our auncient innocencie and repayringe in vs the image of our God insomuch that according to sainct Paules saying lyke as by Adam we be all dead so by Iesus Christ we are all quickened And it is not to be beléeued y the sinne of Adam which we haue by inheritance from him should be of more force then the ryghtuousnes of Christe the which also we inherit by fayth It séemeth that mâ—n hath great cause to complayn that without any reason why he is conceiued borne in sinne and in the wickednesse of his parents by meanes of whom death reigneth ouer all men But now is all our sorow taken awaye inasmuch as by a lyke meane without anye occasioÌ„ giuen on our behalf rightuousenesse euerlasting lyfe are come by Iesus Christ and by him death is sâ—ayne whereof sainct Paule maketh a verie goodly discourse which I purpose to set downe here folowing Wherefore sayth he lyke as by one man sinne entred into the world and death by sin euen so death went ouer al meÌ„ â—orasmuch as all men haue sinned For vntill the Lawe sinne was in the worlde but sin was not regarded as long as ther was no law Neuerthelater death reigned froÌ„ AdaÌ„ vnto Moses euen ouer theÌ„ also y sinned not after y like maner of y traÌ„sgressioÌ„ of Adam who was a figur of him y was to come But yit the gift is not so as is the offence For if through the offence of one manie be dead much more the grace of God and the gift by grace which is by one man Iesus Christe hath abounded vnto many Neyther is the gift so as that which entred in by one the sinned For the fault came of one offence vnto condemnation but the gifte is of many offeÌ„ces to iustification For if by the offence of one death reigned through one much more shall they which receiue the aboÌ„dance of grace and of the gift of rightuousnes reigne in life through one that is Iesus Christ. Likewise then as by the offence of one the fault came on all men to condemnation so by y ryghtuousenes of one the benefyte abounded toward all men to the iustification of life For as by one mans disobedience many wer made sinners so by the obedieÌ„ce of one shall many also be made righteous Moreouer the law entred ther vppon that the offence shold abouÌ„d neuertheles where sinne abouÌ„ded ther grace abounded much more that as sinne had reigned vnto death so might grace also reigne by rightuousenes vnto eternal lyfe through Iesus Christ our lord By theis words of saint Paule we manifeâ—tlye perceiue the thing to be trew which we haue said heretofore that is to wit that the lawe was giuen to make sinne knoweÌ„ which sinne we do also know no to be of greater force thaÌ„ Chrisâ—es rightuousenes wherthrough we be iustifyed before god For euen as Iesus Christ is stroÌ„ger than Adam was so is his ryghtuousenes more mightie than the sinne of Adam And if the sinne of Adam was sufficient ynough to make al men sinners children of wrath without ani misdéed of our own much more shall Christes ryghtuousnes be of greater force to make vs all rightuouse and the children of grace without any of our owne good workes which cannot be good vnlesse that before we do them we our selues be made good as Awstin also affirmeth Hereby a maÌ„ may know in what an errour they bée who by reason of some great offence despayre of gods good wil imagining that he is not willing to forgiue couer and pardon all sinne hauing alredie punished and chastized al our sinnes and iniquities in his owne onely begotten and déerebeloued sonne and consequently graunted a generall pardon to all mankinde which euery bodye inioyeth that beleueth the Gospell that is to say which beléeueth the happie tydings that the Apostles haue published through the whole worlde saying We beséeche you for Iesus Christes sake be yée reconâ—yled vnto God for he that neuer knew sinne was made a sacrifyze for our sinne that we might become rightuouse in him The Prophet Esay foreséeing this great goodnes of God writeth these heaueÌ„ly words which do so well peynt out the passioÌ„ of our Lord Iesus Christ and the cause ther of as it is not to be found better descrybed euen in the writings of the Apostles Who sayth he will beleue our report to whom is the arme of the Lord reueled But hée shall grow vp before him as a braunche and as a roote out of a drye gdound he hath neyther forme nor beautie when we shall sée him ther shal be no forme that we should desire him He is despized and reiected of men he is a man full of sorowes and hath experience of infirmities wée hidd as it were our faces from him he was despized we estemed him not Surely he hathe borne our infirmities and caried our sorowes yit we did iudge him as plaged and smitten of god and humbled but he was wounded for our traÌ„sgressions he was broken for our iniquities The chasismeÌ„t of our peace was vppoÌ„ him and with his stripes we are healed All we like shéepe haue gone astraie we haue turned euery one to his owne waye and the Lord hath layde vppon him the iniquitie of vs all he was oppressed he was afflicted yit dyd he not open his mouth He is brought as a shéepe to the slaughter and as a shéepe before the shearer is dumme so he openeth not his mouth O great vnkindnes O thing abhominable that we which professe our selues Christians and here that the sonne of God hath taken al our sinnes vppoÌ„ him washed them out with his preciouse blud suffering himselfe to bée fastened to the crosse for our sakes should neuertheles make as though we would iustifie our selues purchace forgiuenes of our sinnes by our our owne workes as who would say that the deserts ryghtuousenes and bludshed of Iesus Christ were not ynough to do it vnlesse we came to put to our workes ryghtuousnes which are altogither defiled and spotted with selfeloue seflyking selfeprofit and a thousande other vanities for which we haue néede to craue pardon at GODS hande rather than reward Neyther do we thinke of the threatnings which saint Paule vseth to the Galathians who hauing bin deceiued by falseprechers beleued not
lyght of our trust which hath great recompence reward But thys so holy and diuine affiance is gendred in our harts by the working of the holie ghost who is coÌ„municated vnto vs by fayth which neuer goeth without the loue of god And hereof it commeth that wée bée prouoked to dooe good works with a certeine liuelines and effectuall cherefulnes wherby we gather such a strength and inclinacion to doo theÌ„ as wée be throughly redie and foreward to doo and suffer all intollerable things for the loue and glorie of our moste graciouse and mercyfull father who hath inryched vs wyth so abundaunt grace through Iesus Christ and of his enemies made vs hys moste déere children This treue fayth is no sooner gyuen a man but he is by and by indewed and imprinted with a certeine violent loue of good works to yéeld right swéet and amiable frutes both vnto God and likewise to his Neybour as a verie good frutefull trée And it is no more possible that he should bée otherwise than it is possible that a fagot should be set on fyre not cast light immediatly This is the holye fayth without the which it is vnpossible that anie man should please God and wherby all the holie men as well of the old TestameÌ„t as of the new haue bin saued according as Sainct Paule witnesseth of Abraham concerning whome the Scripture sayeth that Abraham belâ—â—ued GOD and it was reckened too him for rightuousenesse And therfore hée sayth a little before We beléeue that a man is iustified by fayth without the déedes of the Lawe And in another place he saith Sothen in that time shall the remnant be saued according to the election of grace and if they be saued by grace then is it not by workes for then were grace no grace And to the Galathians he sayeth it is a manifest matter that no man becommeth rightuouse before God by the Lawe bicause the rightuouse liueth by faith And the lawe consisteth not in beleefe but he that performeth the thinges that the Lawe commaundeth shall liue by that performance And further hée sayeth that a man cannot become rightuouse by the déedes of the law but onely by beléeuing in Iesus Christ. Agein a little after he sayeth that if a man can become rightuouse by the Lawe Iesus Christ dyed in vayne Moreouer to the Romaines making comparison betwene the rightuousnesse of the Lawe and the rightuousnesse of the Gospell he sayeth that the one consisâ—eth in the dooing of workes and the other in beleuing For if thou confesse our Lord Iesus Christ with thy mouth and beleue in thy hart that God hath raysed him vp from death thou shalt be saued For the beléef of the hart maketh a man rightuouse and the confession of the mouth maketh him safe Lo how this good teacher Sainct Paule sheweth euidently that faith maketh a man rightuouse without any workes And not only Sainct Paule but also the holy Doctors that came after him haue confirmed and allowed this most holy trueth of Iustification by fayth among whome Sainct Augustin is the chiefe who in his booke of fayth and workes and in his booke of the Spirit and the Letter and in his booke of fourescore and thrée questions and in his booke which he did write to Boniface and in his treatise vpon the xxxj Psalme and in many other places defendeth this article shewing that we become rightuous by faith without any help of good works howbeit that good works are the effects of rightuousnesse and not the cause of it And he sheweth that y wordes of S. â—ames being soundly vnderstood are nothing contrary to this article Whith thing Origen doth also affirme in his fourth booke vpon the Epistle to the Romanes saying y S. Paules meaning is that fayth only is sufficiente to make men rightuouse insomuch that a man becommeth rightuouse only by beléeuing although he haue not doone anye good work at all For so it is that the théefe became rightuouse without the workes of the lawe forasmuch as the Lord sought not what good workes he had done in time past nor wayted vntill he had done any after he had beléeued but hauing accepted him for rightuouse vpon his only confession tooke him for hys companion euen when he should enter into Paradyse Likewise that so renowmed woman in the gospel of Sainct Luke while she was yit at the féete of Iesus Christ herd it sayd vnto hir thy sins are forgiuen thée And a little after he saieth vnto hir thy faith hath saued thée goo thy way in peace Afterward Origen sayth In many places of the Gospel a man may sée how our Lord Iesus Christ hath spoken in such wise as he sheweth that fayth is the cause of the saluation of the beleuers TheÌ„ is a maÌ„ made rightuouse by faith and the workes of the lawe further him nothing at all On the contrarie where faith is not which faith maketh the beléeuer rightuouse although a man doo the workes which the law coÌ„maundeth yit notwithstanding forasmuch as they be not builded vppon the fouÌ„dation of faith albeit y to outward appearance they séeme good yit can they not iustifie him that doeth them bicause he wanteth fayth which is the marke of theÌ„ that are become rightuouse before god And who is he that caÌ„ boast himselfe to be rightuouse wheÌ„ he hereth God say by his Prophet â—say that all our rightuousnesse is as a defiled cloth of a menstruouse woman Then can wée not iustly glorie in our selues but in y only faith of the crosse of Iesus Christ. S. Basill in hys Homilie of humilitie sayeth y the Christian ought to hold himself for rightuouse through beléefe in Iesus Christ and his wordes are theis The Apostle sayeth that he which glorieth should glorie in the Lord in that God hath made Iesus Christ to be our wisedome rightuousenes holinesse and redemption to the end y he which would glorie should glorye in the Lord bicause that the perfect and sound glorying is to glorye in the lord For in so doing a man presumeth not vppon his owne rightuousenes but acknowledgeth his want of the true rightuousenes and that he is made rightuouse only by beléeuyng in Iesus Christ. And Sainct Paule gloryeth of the despyzyng of hys owne rightuousenesse and of his séeking of Christes rightuousnes by fayth which commeth of god Sainct Hilary in his ninth Canon vppon the exposition of Sainct Matthew sayeth these words The Scribes considering Iesus Christe but only as maÌ„ were troubled that a maÌ„ should forgiue sinnes and pardon that thing which the Lawe could not doe bicause that onely fayth iustifieth Sainct Ambrose in expounding these wordes of Sainct Paule vnto him that beleeueth in him vvhich iustifieth the vngodly his fay the is accounted for rightuousnesse according to the purpose of Gods grace like as Dauid also sayeth that the man is blissed whom God accompteth rightuouse
of them as of our owne bodies for they be members of our bodie whereof Christe is the heade And this is the godly loue and charitie which springeth and procéedeth of the true vnfeyned faith which god hath breathed into his electe which faith as sayeth Saint Paule worketh by loue Howbeit for asmuch as the lyfe of our Lorde Iesus Christ wherewithall wée must bée clothed was a continuall crosse full of troubles reproches and persecutions if wee will fashion our selues like vnto his life we must continually beare the crosse as hée him selfe sayeth If any man will come after mée let him forsake him selfe and take vp his crosse and followe mée But the chief cause of this crosse is for that our GOD purposeth to mortifie the affections of our minde and the luftes of our fleshe by that exercise to the end wée may conceyue in our selues the great perfection wherein wée bée comprised by our Lord IESUS Christ by being graffed into him Also his will is that our fayth béeing fyned like golde in the fornace of troubles should shine bright to his glorie Moreouer his intent is that we by our infirmities should set out his great power which the worlde in dispite of it beholdeth in vs in asmuch as our frayeltie becommeth strong by troubles and persecutions and the more that it is beaten downe and oppressed so much the more is it strong and stedfast Whereof the Apostle Sainct Paule sayeth we carrie this treasure in earthen vesselles that the excellencie of the power might bée Gods and not ours On all sides wée suffer tribulation but we are not ouercomme wée be poore but not ouercomme of pouertie wée suffer persecution but yit are we not forsaken we be dispised but yit we perish not and so we dayly beare about vs the dying of our Lord Iesus Christ in our bodie that the life of Iesus Christe may also be openly shewed in vs And séeing the case is so that our Lord Iesus christ and all his deare Disciples glorified God by tribulations let vs also imbrace them ioyefully and saye with the Apostle Saincte Paule GOD forbid that I should glory saue in the crosse of our Lord Iesus Christ and let vs so deale as the world may whither it will or no perceiue see with his eies the woÌ„derful effects that god worketh in such as sincerely imbrace the grace of his gospell Let vs so deale I say as the worldlings may sée with how great quietnes of mynd the trew christians indure the losse of their goods y death of their children flaunders the diseases of y bodie the persecutions of false christians and also that they may sée how the only true christians do worship God in spirit truth taking in good worth at his hand whatsoeuer happeneth holding al that he doth to be good rightfull holie praising him alwaies for the same whither it be in prosperitie or aduersitie thaÌ„king him as a most graciouse and louing father and acknowledging it for a right great gift of gods goodnes to suffer any aduersitie and cheâ—â—y for the gospell for folowing the steps of Christ specially forasmuch as we know that tribulation ingendreth patience and patience triall and trial hope and hope maketh vs not ashamed I say that patience ingendreth triall bicause that wheras God hath promised help in truble to such as trust in him we find it by experieÌ„ce in that we continew strong and stedfast all the while and are vpholden by the hand of God which thing we could not doo with all the powers that we haue of our owne So then by patience we fynd that our Lord gyueth vs the help that he hath promised vs at our néede whereby our hope is confirmed And it were an ouergreat vnthankfulnesse not to trust to such an ayd and fauour for the tyme to come as we haue found by experience to be so certein and stedfast heretofore But what néede we so manie wordes It ought to suffyze vs to knowe that the trew christians are through tribulation clothed with the image of our lord Iesus christ crucifyed which if we beare willingly with a good hart we shall in the ende be clothed with the image of Iesus Christ glorifyed For as the passions of Iesus Christe doe abound so through him shal the consolations ouerabound if we suffer with him here bylowe for a tyme we shal also reigne with him there aboue for euer The sixt Chapter ¶ Certein remedies against distrust BUt forasmuch as the diuell mans wisedome labour continually to dispossesse vs of this most holy fayth wherthrough we beleue that all our sinnes are chastized punished in Iesus christ that 〈…〉 preciouse bludshed we be reconcyled to the maiestie of god it is verie néedful for a christiaÌ„ to haue his weapons alwaies in a redines to defend himself from y sayd most mischeuouse temptation which séeketh to beréeue the sowle of hir lyfe Among the sayd weapons in my iudgment y mightiest and best are Prayer the often vse of the holie Communion the rememberinge of holie Baptim and the minding of predestination In our Prayer wée may well say with the father of the poore Lunatik person of whom mencion is made in the Gospell of Saynct Mark Lord Iesus help myne vnbeléef Or else we may say with the Apostles Lorde increace our fayth And if there reigne in vs a continewall desyre to grow in fayth hope and Loue we will continewally pray as sainct Paule instructeth vs. For Prayer is nothing else but a feruent mynd settled vpoÌ„ god By the remembering of Baptim we shall assure our selues that we are at peace with God. And forsomuch as â— Peter sayeth that y Ark of Noe was a figure of Baptim therefore like as Noe was saued from the flud by the Arke bycause hée beléeued the promises of GOD so also are we by fayth saued in baptym from Gods wrath Which faith is greunded vppon the woord of our Lord Iesus Christ who saieth that he which beléeueth and is baptized shal be saued And good right it is for in baptisme wée put on Iesus Christ as the Apostle Sainct Paule affirmeth and consequently we bée made partakers of his rightuousenesse and of all hys goods and vnder this preciouse robe the sinnes that our frayelty committeth lye hieden and couered and are not imputed vnto vs And so according as Saint Paule sayeth the blissednesse which the Psalmist speaketh of apperteineth to vs namely Blissed are they whose misdooinges are forgiuen and whose sinnes are couered Blissed is the maÌ„ to whom the Lord imputeth not sinne But it standeth a christian in hande to take good héede that vpon these wordes he take not libertie to sinne for this doctrine belongeth to none such as honor them selues with the name of Christians confessing Christe with their mouth and yit denie him in their déedes
But it concerneth the true Christians who though they fight manfully agaynst the fleshe the worlde and the diuill doe notwithstanding fall darly and are constreyned to say Lord forgiue vs our offeÌ„ces Theis are they to whom we speake to comfort them and to hold them vp that they fall not into despayre as though the blud of christ washed vs not from all sin and that he were not our aduocate and the attonementmaker for his members And therfore when we be prouoked to dowt of the forgiuenesse of our sinnes that our own conscience beginneth to trubble vs Then must we furnish our selues with trew fayth and out of hand haue recourse to y preciowse blud of Iesus Christ shed for vs vppon the alter of the Crosse and distributed to his Apostles at his last supper vnder the veyle of a most holie Sacrament which was ordeyned by Christ to the end y we should celebrate the remembrance of his death that by the same visible Sacrament our trubbled consciences myght be assured of our attonement with god The blissed Iesus christ made his last wil when he said This is my bodie which is giuen for yow and this is my blud of the new Testament which is shed for manie to the forgiuenes of their sinnes We knowe that a Testament sayeth Sainct Paule although it be but a mans Testament yet neuertheles if it be allowed no man despyzeth it or addeth anie thing to it and that no testament is of force till the testator be dead but hathe full poure after the parties decease Then did Iesus Christ make his Testament wherin he promisethe forgiuenesse of sinnes and the grace and good fauour of himselfe and his father togither with mercie and euerlasting lyfe And to the intent that the sayd Testamente should be of full force he hathe confirmed it with his owne preciowse blud and with his owne death By reason wherof sainct Paule sayeth that Iesus Christe is the mediator of the new TestameÌ„t that by his dying for the redemption of those transgressions which were in the former testament they that are called might receyue the promis of the eternall inheritance For whersoeuer is a Testament there must also be the death of the Testator for the Testament is confirmed by the deathe of the partie insomuch as it is of no valu so long as the maker of it is aliue Wherfore we be verye certein and assured by the death of Iesus Christ that his Testament is auaylable wherby all our misdéeds are pardoned and we made heyres of eternall life And for a token and faythful pledge hereof in sted of a Seale he hathe left vs this diuine Sacrament which not onely giueth our sowles assured hope of their euerlasting Saluation but also warrantâ—th vnto vs the immortalitie of our flesh forasmuch as it is euen now quickned by that immortall flesh of his and in a certein maner becoÌ„meth parttaker of the immortalitie therof and he that is parttaker of that diuine flesh by faith shall not perish for euer But vnto him that receyueth it withowt the sayd fayth it turneth to a daungerouse poyson becawse that like as when bodily sustenance fyndeth the stomacke incumbred with euill humors it corrupteth likewyse and woorketh greate anoyance euen so if this spirituall féede lyght into a sinfull sowle that is full of malice and misbelef it casteth it headlong into some greater ruine not through it owne default but bycause that to the vncleane and vnbeleuer al things are vncleane notwithstanding that the things be sanctified by the Lordes blissing For as sayeth Sainct Paule he that eateth of that bread and drinketh of that cup vnworthely is giltie of the bodie and blud of the Lord and he eateth and drinketh his owne damnation bycause he maketh no difference of the Lordes bodie For he maketh no difference of the Lords bodie which presumeth to the Lords supper without fayth charitie And forasmuch as he beleueth not that bodie to be his lyfe and the clenzer of al his sinnes he maketh Iesus Christe a lyer and treadeth the sonne of God vnder foote estemeth the blud of the Testament wherby he was faÌ„ctified but as a comon or worldly thing doeth greate wrong to the spirit of grace and he shal be punished verye sore at Gods hand for this his vnbéelef and wicked hipocrisie For wheras he reposeth not y trust of his iustificatioÌ„ in the passioÌ„ of our lord sauiour Iesus christ yit neuerthelesse he receyueth this moste holie Sacrament maketh protestation that he putteth not his trust in anie other thing Wherby he accuseth himself and is a witnesse of his owne iniquitie and condemneth himself to euerlasting death by refuzing the lyfe which god promiseth him in that holie SacrameÌ„t And in this poynt when the Christian féeleth that his enemies are lyke to ouercome him the is to wit when he beginneth to dout whether he haue receiued forgiuenes of his sinns by Iesus Christ that he shal not be able to withstand the diuel and his teÌ„ptatioÌ„s that the accusation of his owne dowtfull conscience comes to presse him so as he beginneth to feare least helfyre shold swallow him vp and death hold him in his euerlasting bands by reason of Gods wrath I saye when the good christian féeleth himself in such agonie Let him get him to this holie Sacrament with a good hart and stowt courage and receiue it deuoutly saying in his hart and answering his enemies thus I coÌ„fesse I haue deserued a thousand hells euerlasting death by reason of the great sinnes which I haue committed But this heauenly sacrament which I receyue at this present assureth me of the forguiuenes of all my misdoings of myne attonement with god For if I haue an eye to my works ther is no dowt but I acknowledge my self a sinner and condemne myne owne selfe in suche wise as my conscience should neuer be quiet if I should think that my sinnes are pardoned me for my workes sake But when I looke to the promises and couenantes of God who promiseth me forgiuenes of my sinnes by the blud of Iesus Christ I am as sure that I haue obteyned it and that I haue his fauour as I am sure that he which hath made the promises and couenants cannot lye nor deceiue and through this stedfast fayth I become ryghtuouse by Christes rightuousenes wher through I am saued and my conscience quieted Hath he not giuen his most innocent bodie into the handes of sinners for our sinnes Hath he not shed his blud to wash away my iniquities Why theÌ„ doost thou vex thy self O my soule put thy trust in the Lord who beareth thée so great loue that to deliuer thée from eternal death it hath pleased him that his only sonne should suffer death and passion who hath taken vppon himselfe our pouertie to giue vs his riches layd our weakenesse vppon himself to stablish vs in
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
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