knowen vnto her bestowing vpon her many great presentes of golde and costly iewelles is verie heauie if she dissemble the gifts which he hath bestowed vpon her and saye she hath purchased them by her owen mony Euen so God can in no wise be pleased with vs if we will conceale or els attribute to our selues the graces which he hath bestowed vpon vs which he woulde haue to be testimonies tokens and demonstrations of the inuiolable loue and fidelitie that he beareth vnto vs. Moises saide vnto the people of Israel whilest they were yet in the wildernes When thou shalt come into the lande which God hath promised to thy fathers and shalt haue taken possession thereof and peaceably enioye the fruictes and delicate thinges that it shall bring forth vnto thee Take good heede that thou say not that they strength and righteousnes hath gotten all this but acknowledge that God by his onely goodnes and loue which he beareth vnto thee hath shewed these great benefites and fauours to thee without hauing any respect of thee who wast a rebellious and idolatrous people nor to thy workes which were altogether vitious and faultie euen so if God hath once brought vs into his Church let vs beware that we saye not that we haue merited or gotten the graces that be there communicated vnto vs by our owne industrie but let vs continually confesse our pouertie and vnworthynes and acknowledge with the Apostle that in that we are vertuous we are so by the meane of his onely goodnes and then without all comparison we shal be richer happyer then we should be if we woulde be so by our owne meane and by our own strēgth much more I say by the liberality of our good God who is much richer and more aboundaunt to geue vnto vs then our owne strength and force can purchase or heape vpon vs And we must perswade our selues that God can doe vs more good in one moment then we knowe howe to desire or to compasse by our trauell or diligence in tenne milions of yeares What cause then is there that we shoulde not desire and labour to be more righteous by the grace of our God then by our own vertue A man shal be a great deale more healthful that will be throughly gouerned by the regiment counsell of some good and expert phisitions then he that wil be lead altogether by his owne appetite A beast is a greate deale better gouerned by man then it can be by it selfe A feilde a vine a tree are in much better case being tilled cutte and pruned by labourers and housbandmen then if they were lefte to them selues Bodies also being alone and without any life are blockes but hauing the soule and life in them they are applyed and vsed to an infinite nomber of goodly and excellēt actions Whereby a man maye easely perceaue that the inferiour natures to the ende they may be well gouerned and ruled haue neede of the gouernement guiding of the superiour Whēce commeth it then that in the matter of righteousnes we thinke that our reason and will haue more might then the grace of our God There are certaine glorious beastes which bragge that they haue gotten that which they knowe by their owne onely diligence and without the helpe of any other maister and teacher and that they are no further bounde for the good they know then to their owne labour and trauell And also there be some others yet more prowde and arrogant who thinke them selues with power sufficiently enabled to get all vertues by their owne naturall faculties as Pelagius and all his secte who canne not better shew their arrogancie and ignoraunce then in thus pleasing them selues in them selues and hauing in such estimation and admiration the naturall force and power which they falsly attribute to them selues The which is an euident signe that they neuer knewe them selues nor the strength of their owne shoulders in vaunting so of the weakenes and pouertie that is in them But for our partes if we desier to be cladde with a righteousnes which is able to stand before the face of God and to appeare with assuraunce in his iudgement let vs not seeke it in our selues but let vs seeke it and finde it in the onely grace and mercie of our god For as S. Augustine sayeth there is nothing within vs that can please and contente him but onely that which he hath put in vs of his owne goodnesse Let vs not then follow these prowde spirites which delight and contente them selues in nothing but in their own workes through a doting imagination accompting and esteeming them goodly and perfect euen as apes do their younge ones but contrarywise let all that is in vs and all that we do displease vs and let vs be the first iudges to condemne our selues and our workes forasmuch as the meane to come to righteousnes is to be able to approch with confidence to the throne and iudgement seate of our God and continually to saye with the holy Apostle I knowe that I am carnall and soulde vnder sinne by meanes whereof I can in no wise approue that which I doe For I doe the euill which displeaseth me and can not do the good I loue desire to doe certainelie there is not in me that is to saye in my flesh any good thinge I see and feele continually in my members a law which fighteth against the lawe of my minde and leadeth me captiue to the lawe of sinne which is in my members O how this confession ought throughly to beate downe the pride and arrogancie of those presumptuous ones and stop vp the mouthes of all those that wil be iustified by their owne workes and vertues For it commeth from a vessell and instrument which God by spirituall fauour had chosen from among all the men of the world and who euen in those times of his ignoraunce liued in such sorte according to the righteousnes of the lawe that he was blamelesse and vnrebukeable towardes men What a one then might he be being regenerated taken vp into the third heauen where he had heard secretes which it was not lawfull for him to vtter who had so greatly trauelled in the worke of the Lord to plante and to water his Church that therein he passed and farre out wente all his compagnions And to conclude he gaue place to none of them neither in knowledge nor in zeale nor in high and diuine meditations nor in diligence nor in vertues nor in any other thing which was agreable to his vocatiō for his good and vprighte walking therin If then such a person did in such sorte and so much humble him selfe what ought we to do after him Isaye whose mouth and tongue was cleansed by one of the Cherubins was sente from before the face of God for this purpose who also had exercised his ministerie in the Church of God the space of
then in will and desire alone S. Augustine vpon the first Epistle of Iohn sayeth that the whole life of a Christian is no other thing but an holy desire and good will And in his 9. booke of the Trinitie he hath a saying seruing to this purpose worthy to be noted He sayeth he that knoweth righteousnes and loueth it perfectly that man is righteous notwithstanding that outwardly he hath not yet shewed by his workes in any sort that good affection of his harte To conclude looke where and how often so euer God hath commended vnto vs the studie and keeping of his lawe he doth it alwayes in these tearmes Thou shalt take heede to do those thinges which I commaunde thee To giue vs to vnderstand that the principall point that he requiers of vs is that we haue a desire to please him and a ready good will to do that which he hath commaunded vs according to that grace and strength that he hath giuen vs which is the thing that he most esteemeth in vs As we see a father a great deale more to contente him selfe with that his sonne doth be it neuer so litle then of all that his seruaunt can do because he esteemeth their works not according to their greatnes or the paine and time that they haue spente in doing them but according to the will and readynes which they haue that do them We must then conclude that the holynes of a Christian man the deutie diligence which maketh him to employe those graces that he hath receaued of God to profite in his feare and continually to better him selfe in the exercise grougth of good workes are imperfect in many respectes And as S. Ierom sayeth the perfection of all the righteousnes that is in the flesh is maymed to be perfect it is necessarie that we acknowledge confesse and feele with an inward feeling that we are imperfect S. Augustine confirmeth the same saying that a righteous mans vertue maye be sayde to be perfect with this condicion that his perfection consisteth in hauing the knowledge of his imperfection and in making humble confession thereof before god And how soeuer there be great lacke in vs in this point that our righteousnesses are as vnperfect beginnings in this worlde yet neuertheles we must not thinke that he will reiect and denie them For he is not as other creditours rigourous and not to be intreated who will not be contented with him that is bounde before they be payd and satisfied the vttermost farthing but he is gentle and gracious and is pleased with vs when we denie not our debtes and will not excuse our selues in this that we are not able to paye but without all dissimulation or constrainte we frankly and freely confesse shewing him the desire we haue to satisfie him which yet we can not doe by reason of our pouertie and therefore humblie besech him that he will take in good parte that litle we haue and offring that vnto him which he hath giuen vs of his owne speciall grace When we thus submitte our selues wholly vnto him and praye him to vse such fauour and gentlenes as shall please him towardes vs we likewise bearing and shewing such a sinceritie and vprightnes towardes him in the affaires we haue to do there is no doubt but he will in like manner take in good part that litle which we present vnto him and that both we and our workes how imperfect so euer they are shall be accepted and approued of him in the fauour of his sonne as if they were perfect and absolute in euery point For a father casteth not away his children because they are sicke croke backt blinde or maymed of hande or foote or otherwise counterfait and imperfect but handleth them more tenderly dealeth more softly with them then with the others respecting their debility and feeblenes We cast not away wine though it haue lyes or groundes nor golde how soeuer it be couered with durte A housband man refuseth not lande though it be ouergrowen with brambles and bryers but will vse the greater diligence to stocke it and to plowe it hoping with his diligence that it will bring forth fruite plentifully God likewise will not refuse and put vs awaye because he seeth manye imperfections and infirmities in vs naye rather that is an occasion that he will take the greater pittie vpon vs as Dauid sayeth Albeit sayeth S. Ambrose the light be oftentimes hidden by a cloude which is caried before the sunne yet therfore it is not quite put out And the sunne ceaseth not to be the sunne though his beames be stopped and can not pierce vnto vs euen so likewise howsoeuer our faith oftentimes be disfigured and corrupted by many errours doubtings and distrustes it is not therfore quite choked and we leaue not to be faithfull for these imperfections But before I ende this matter it is meete that we yet handle two pointes one of which is the reason why our holynes is acceptable vnto God and the seruice which we doe vnto him seeing both the one and the other are imperfect and seeing in his lawe he reiecteth all the sacrifices which had in them any imperfection at all The other point is concerning the cause wherefore he regenerating sanctifying vs by his holy spirite hath yet lefte such an heape of vices and imperfections in vs and so much corruption in our nature and life which notwithstanding all the diligence and labour we can to correct and mortifie it yet we can not come any thing â—eare to be wholy deliuered and exempte from it Touching the first of these two pointes there are two reasons for which our vertues and workes are approued accepted before God how imperfect so euer they be One is because Iesus Christ hath couered and taken them vnder the cloke of his righteousnes assone as we are vnited and knit vnto him so as no such spotte appeareth in vs that can offend god And for that he is our Mediatour towardes God his father we see God no otherwise then in him and by him As the father in like manner will not see nor beholde vs other where then in Iesus Christ through his humanitie as members and partes of his body And this is the cause that maketh vs to appeare altogether other then we are For euen like as loking aside through any glasse be it blew or yelow or of any other coulor all the thinges we see seeme to vs to be of the coulor of the glasse through which we did beholde them So God also beholding and looking vpon vs in his sonne we seeme to him to be of his coulor and we haue the appearaunce and brightnes of his innocency and righteousnes which causeth that in seeing and touching vs he thinketh he seeth toucheth his owne naturall Sonne As Isaack speaking to Iacob his yonger sonne and feeling his necke and handes thought it had
giuen and that it be established in a perfection of vertue which we must more loue esteeme and honour then any other good and apply our whole spirite and all our vnderstandinge to atteine to it and possesse it without thinking at any time that this is any meane to make vs to be accompted righteous before God in whose presence and iudgement all our workes shal euer be found imperfect and damnable if they be examined according to the rigour of his righteousnes To vnderstande then what this Christian righteousnes is and in what it consisteth it is meete to note that Righteousnesse and iudgement are corelatyues and for the better vnderstanding of the one it must be layde and ioyned with the other The which thing maye easely be obserued in many places of the newe Testament where righteousnes is ioyned with iustification and iustification with righteousnes In such sorte that comparing these places one with on other a man shall finde that righteousnes is no other thinge but the meane whereby we are iustified before the iudgement seate of God. And that iustification is nothing else but a release of our sinnes which we obteine there through the fauour and in the contemplation of the merite of Iesus Christ who hath there discharged vs. But here it is to be noted that there are many kindes of iudgements differing one frō the other that is to wit there is the iudgement of God the iudgement of the Law the iudgemēt of men and of our owne conscience we must know whether our owne righteousnes be sufficient to satisfie answere to euery one of these iudgementes and whether the same in any of these can stande vs in steede to obtaine an acquitement and deliuerance of the accusations that are propounded by our enemies there against vs. Concerning Gods iudgement which is the first of the foure we must answere that it is impossible there that we can defende vs if we haue no other thing to bring forth and alleage but our owne innocencie forasmuch as our thoughtes our affections our wordes our actions generally our whole life and nature being examined it shal be found that in man is nothing else but vanity and to be shorte the very matter of death and damnation for how can an euill tree bring forth any good frute how can rotten and wormeaten seede engender any thing but like it selfe In like maner how can a man frō a poysned infected vessel draw one drop of good wine let vs conclude thē that we neither do nor can doe any thinge that can be able to susteine the rigorous examinatiō of the righteousnes of God and that in vs and in our whole life there is nothinge that can in this case defende deliuer vs but his mercy alone Because we are as the Prophet sayeth a wildernes altogether couered with thistles brambles and bryers which are good for nothinge but to be burnt and a very dunghill of corruption where there is nothing as S. Augustine saith but euen the very sincke and aboundance of miserie and filthines The beginning then of our righteousnes is that we accuse and condempne our selues and that we confesse before God that which he knoweth well enough to witte that we are nothing but dust and corruption The prodigall childe being farre from his fathers house neuer thought that he coulde returne thether or attaine to righteousnesse and vertue from which he was departed but by the knowledge and feeling which he had of his faults the sure perswasion which he had conceaued to confesse them The publican comming to the temple loaden and couered with vice sinne had remembraunce of his vice and wretchednes which he with great griefe and deepe gronings confessed whereupon it came to passe that he returned righteous into his owne house After Dauid holy Peter were falne from God through a great vnkindnes ignorance as well from him as from those graces which they had receaued of his large liberality had they any other meane to be recōciled vnto him but by the acknowledgement cōfession of their sinnes whereupon we must conclude that by this we must approche before god And that there is nothinge that doth more allure knit vs to him then a penitent heart which as S. Augustine sayth feeleth and continually complaineth for his sinnes and imperfections This humility is not onely the foundation of our righteousnesse as Iohn Chrisostome saith but also of all our religion the which decayeth as soone as we begin to conceaue any opiniō of our selues or of our owne vertues He sayth S. Augustine will not be any longer of the body that refuseth to be humble and to make himselfe litle with his head for ordinarily as the valleyes are more aboundant and bringe foorth more frute then doe the mountaines by reason that being more low they receaue more commodiously all the fatnes which falleth and descendeth from the hie hilles euen so it behoueth that we be more low and humble in our owne eyes if we will that God fullfill vs with his graces the which may finde no place in vs if we presume any whit of our vertues The same which Christ sayth to those Scribes and Phariseis when he saw them arrogant and presumptuous and puffed vp with a vaine and false opinion that they had conceaued of their owne righteousnesse you iustifie your selues before men sayth he to them but God knoweth your heartes within before whom they are most abhominable that are in greatest credit and reputation in the world Wherfore where there is any question concerning righteousnes we must diligently take heede that we be not like those that are sicke of the dropsie who by reason of the grossenesse of their bodies seeme to be in good estate notwithstanding they be full of nothing but water and such euill humors which in the end are the cause of their death That then the outward appearance which we may haue of any vertue do not abuse deceaue vs let vs know that all the vertue whereof we may be furnished can no more endure before God then waxe before the fire And as it can not be but that one pinne or needle is enough to pearce a bladder and to make all the winde therein inclosed incontinently to come foorth euen so it can not be but that euen a litle tentatation is enough to drawe the vizard from hypocrites to discouer them to euery one who shall knowe after that they shal be sifted that there was nothing but a colour and an imagination of all the reputation of righteousnes vertue which they had gotten amongest men Lette vs not make then any accompt of all the righteousnes which can be in vs nor let vs not bring it to the iudgemēt of our God to better our cause or to winne there by lawe any thing for vs
of the lawe thought to be righteous and fee lt not sinne any whitte raigning in him vntill that God by his grace had illuminated him made his will by the lawe knowen vnto him so consequently the lustes corruptiō that was in his nature The which made him soone enough to forgoe the opiniō which he had conceaued of his owne righteousnes and vertues After that we haue well swept our chambers it seemeth vnto vs that they are very cleane And yet notwithstanding whē the sunne commeth to enter there by the windowes we perceaue streight waies by the beames an infinite deale of dust which the philosophers call motes euen so oftentimes before we be wel instructed in the law of God if we be exempted from grosse palpable sinnes such as are murthers whordomes theftes we glorie that we are perfect and innocent But when our consciences come to be discried by the word of God that Iesus Christ who is the light hath entred there by his spirite then he maketh vs to see by his beames an infinite number of faultes and imperfections which are hidden in our heartes as are the serpentes in their holes S. Paule sayth that he neuer vnderstoode that concupiscence was a vice vntil he had seene in the law that it was there forbidden Yea but hadde he not learned this in the schoole of Gamaliel before his conuersion I graunt as concerninge the outwarde barke and superficially But he had not attained yet to the bottome the which we can not do vntill we haue ben in the schoole of Iesus Christ whoe in the law wil make vs truely to know both God and our selues euen as the sunne shining by his brightnes maketh vs to see it selfe and all thinges with it In the night by reason of the darkenesse spreade vpon the earth all thinges are hidde and couered which causeth that we can not discerne and discouer the spottes which we haue in our faces But when the light beginneth to appeare and that we take a glasse to beholde our selues therin then they are discouered and shewe themselues euen so likewise during the time that we are couered with the darkenes of ignoraunce the vices that dwell in vs are hidden there and oftentimes we thinke being leprous deformed that we are bewtifull and perfect but our eyes being open and illuminate by the spirite and grace of our God and taking the glasse of the law therein to beholde the estate of our nature and our life then we beginne to knowe the great and greuous imperfections that are in vs and we attonce loose the opinion which we had conceaued before of our owen righteousnes and vertues We are oftentimes like vnto drounkardes who being ouercharged with wine and meate haue no maner of knowledge or feeling of the case wherin they are nor of any thing else and yet hauing their face couered and all to berayed with durt they canne not perceaue it vntill that their wine be drienched and their braine deliuered from those fumes and vapours wherby they were so letted darkened We likewise before we be regenerate are in such sorte besotted with a loue that we beare to our selues and with a vaine opinion that we haue conceaued of our selues that we know not the filthynesse and vilanies wherwith we are berayed But when the lighte of the spirite and word of God beginnes to breake forth vnto vs we come by litle and litle to breake and scatter those cloudes which were before our senses and recouering the view of our reason we beginne to awake our selues and discouer the pitiefull and miserable estate wherin we are And looke as this knowledge groweth and encreaseth in vs so much the more it augmenteth and encreaseth the knowledge of our vices and imperfections As we may see by experience in the fathers who though they were notable and excellent personages and marked with all notable vertues yet notwithstanding they made no accompt of them but contrarywise they confessed that they were the greatest sinners in the worlde as a man maye see by those goodly confessions which the scripture mentioneth to haue bin made of Abraham Isaac Iacob Dauid Ieremie Daniell S. Paule S. Iohn and generally of the whole Church by which we woulde iudge them to haue bene the most wicked men which were vpon the earth if we knew not the humilitie that was in them and in what contempt they had them selues and their workes for the great knowledge they had of the lawe of God the which engendred in them an other thinge to wit the knowledge of the imperfection which was in them and in their life when they came to measure it according to the rule of the lawe brought all their thoughtes desires wordes and actions to be tried by the will and ordinaunce of God. We saye in a common prouerbe that such a one as thinketh himselfe in best health carieth death in his bosome Which must not onely be vnderstood of the bodely helth but also of the health of the soule For the diseases of the body are nothing so dangerous as those of the soule because that verie many albeit their hartes are full of distrustes doubtinges errors false opinions ingratitudes enuies reuengements darkenes ignorance and other deadely diseases neuertheles they thinke them selues in very good health and that their righteousnes is sufficient to enable them to aunswer and satisfie the iudgement of god As that prowde Pharise who in steade of humbling himselfe before God confessing this faultes to him setteth forthe and extolleth his owen workes in his prayer And the Scribe that bragged that he had accomplished the whole law and the Sinagogue that boasted her selfe of her owen innocency and in that that she had not sinned Wherefore God caused complainte to be made against her to conuince her of hipocrisie and of the sinnes that she had forgotten through negligence and of the loue that she ought to haue borne vnto him Although then that God doth not alwayes discouer our faultes wholly vnto vs he wil not therefore that we make light of them but if we do he streight wayes calleth vs to a reckning and requireth them of vs and constraineth vs to confesse them vnto him that he may forgiue vs to the ende that we maye haue occasion hereby to acknowledge and set forth his great liberalitie And this is all that he requireth and demaundeth of vs for hauing acquited and discharged vs of such a great and notable summe wherein we were indebted to him For looke how much soeuer of the glorie of any righteousnesse and vertue we attribute to our selues so muche we diminishe of the bountie and liberalitie of our God and we prouoke him to ielousie because we beare him not that loue nor reuerence that we owe vnto him but doe more loue our owen honour then his And euen like as a housband louing his wife tenderly to make his affection
man can not reprehend any thing or desire any thing shoulde in such sort loue his glory seeing that sinnefull men are so desirous of theirs if once they thinke to haue any thing in them that is commendable But as concerning vs we maye not suffer our selues to be vainquished or ouermaistred of any such passion which as S. Augustine sayeth is the worst guide and most dangerous counsailour that we can choose to rule and gouerne our actions by And it is impossible but that we shoulde obaye this passion when we are once submitted vnto it and become the sclaues thereof Wherefore that we may go safely we must be mainteined in a simple humilitie not lifting vp our heartes to hie but in such wise taminge our appetites that we be like to litle children that come from the nourse They that goe the plaine waye are not in so greate daunger to fall as they which go vpon the ridge of houses or vppon the toppe of some highe mountaine Euen so they that wil be modest and haue no opinion of them selues they goe a great deale more safely and surely then they which haue a bigge hearte and loftie lookes For the waye that leadeth to life is straight And so is the gate whereby a man must enter there Wherefore if we will passe thereat we must not be so bigge and puffed vppe with an opinion of our selues but we must be leane and spare and we must not esteeme more of our selues then we are worthe Philo the Iewe writeth that the cause why leauen was forbidden the Iewes at the feast of the Passeouer was to giue them to vnderstand that by this prohibition they had to keep them selues from the daunger of pryde and presumption into which they doe easely slide and fall which haue any opiniō of them selues puffing vp themselues therby as the dough is with the leauen Wherefore it is very requisite that we take good heede in all our workes to followe that counsel which our Sauiour Christ giueth touching our almes to witte that our left hand know not what our right hand doeth He would teach thereby that we ought to be so vertuous that our vertue be knowen to all the worlde to the ende to edifie them which shall see it and knowe it but of our selues it must not be knowen for feare that we knowing it it engender some presumption in vs which might corrupte that foresaide vertue like as the leauen sowreth the dough wherein it is mingled But this ambition as it is masked and disguised so it knoweth very well howe to dissemble and to flatter our appetites so as we can hardly take heede to our selues yea though we studie the best we can to be humble forasmuch as it stealeth vnawares vppon vs and shrowdeth it selfe secretely within our hearte within which oftentimes it is founde or euer we wiste that it was entred And this is the reason why S. Augustine sayeth that all other sinnes are to be feared and fled indifferently of all persons but the most perfect and the best exercised and experienced in vertue ought principally to take heede of this rocke For as wormes engender soner in a softe and tender wodde then in other that is more harde and knottie and likewise as mothes do breede soner in fine woll then in course flockes euen so ambitiō soner assaulteth an excellēt and rare man in all kinde of vertue then an other which is not so vertuous It is therefore verie needefull that we take good heede that we be not sleapy neither become slothfull as it happened sometimes vnto Dauid as himselfe confesseth saying when I was in prosperitie I thought I shoulde neuer be shaken The Lord hauing in such sorte established me vnderpropped me by his grace so as I assured my selfe to be firme as the rocke but assoone as he had turned away his coūtenaunce and taken his spirite from me I was founde on the earth and I beganne to know and feele my feeblenes and infirmitie It is conueniente therefore that we be vigilant to consider well all the meanes and preuent all those wayes by which we maye be taken and deceaued There be some which are like to those that tugge at the oare in a Galley A man woulde iudge seeing their manner of doinge and howe they streatch their armes forward that they would goe on and saile forthe right when with all their might they enforce them selues to drawe backewardes euen so being vaine glorious they wil neuerthelesse perswade that they haue nothing in greater detestatiō then vaine glorie when there is not any thing whereof they are more desirous and gredye Such in times past were the Phariseis as are yet at this daye the Priests and Monkes of the Papacie who haue their heartes swolne and puffed vp with ambition which they cloke and coulour vnder the vizarde and outwarde shew of humilitie These maye be resembled to Antisthenes who on a time walked in the common place at Athens with a cloke all to torne and tottred to the end that euery one beholding him so apparailed might iudge that he did it through humilitie and not for lacke of goods because he was a man wel esteemed and of good reputation But Socrates hauing discouered by the readynes and ripenes of his good spirite and iudgement the hypochrisie of this philosopher sayd all a lowde that he sawe his ambition through the hoales of his cloke Diogenes also entring on a time into Plato his chamber and seeing his bed very finely made because being of a ciuile and gentleman like nature he was nete in his moueables apparell and gestures and to be short in all his conuersation he went and wallowed him selfe like a swine vpon it saying that he trampled downe Platoes pryde but Plato aunswered readely that this was done with a greater pride whereby it maye appeare that there are many conterfaict humilities seruing for no other purpose but to abuse the simple who can not beware of them There be of them others who hauing a certaine verball humilitie in mouthe onely saye they presume not any thing of them selues and that they woulde they were as cleane from other sinnes as from that of ambition And yet a man maye easely know by their fetches the great desire and gredynes that they haue of honours seeking all the wayes they can to compasse them and piteously tormentinge them selues when they see they are frustrat of them Adde hereunto that they desire to be flattered and are neuer so well contente as when they heare themselues extolled and there owne praises set out contrarywise neuer so displeased as when they see men hushte and saye nothing praisworthy of them or any manner of waye to obscure them Wherein they discouer their notable hypochrisie and shew euidently that they are lyers and accuse and condemne themselues when they confesse that they are teinted with other sinnes and yet will be free from this of ambition For
we must note that being vnited by faith in our Lorde Iesus Christ and graffed in him as members in their body that he is then become our heade and we are ioyned to him as the housbande to his wife By meanes whereof he chargeth him selfe with all our debtes and appointeth him selfe to be the aunswere and pledge for vs to the ende he maye paye all for vs and throughly acquite vs of all that we are indebted and bounde for offring him selfe to satisfie the righteousnes of God by his owne death to the which death we were bounde by reason of our sinnes and to deliuer vs by his Crosse from the cursse to which we were likewise subiect for hauing disobeyed the will of God and broken his lawe in a thousand and a thousandes thinges he hath also rased out our disobedience by his obediēce which being so perfect accomplished in all pointes he hath supplied and made amendes for all our faultes and imperfections and for the dutie wherewith we were bounde to God with all our might being his creatures children and seruaunts The death then which Iesus Christ hath suffred the sacrifice which he hath offred the cursse which he hath borne the obedience that he hath rendred all this was done in our name and for our discharge and is receaued before the iudgemēt of God for acquitall in ful payment and discharge of all our debtes in such sort that no more can be demaūded againe of vs he hauing through his innocencie fully satisfied that promise which he had made for vs Beholde the first reason why the righteousnes of Iesus Christ is imputed vnto vs and accepted of God in his iudgement The second reason is that being knitte and vnited together by mariage both we and he are but one body and one flesh and there is a mutuall communion between vs And as he participateth with our afflictions miseries pouerties and infirmities so when we are persecuted by tyrans he complaineth with vs and lamenteth our aduersities and sorrowes likewise when we are houngry sicke diseased in prison c. he beareth and endureth all our calamities with vs We also on the contrary part are partakers of all his benefites graces and giftes which his father hath bestowed vpon him and in generall of all that he hath done and suffred for our saluation and redemption we are anointed as he was with the oyle of his holy spirite we are deade and buried with him and we are raised vp and caried into heauē with him where we are sette at the right hande of God his father as he is We are inheritours together with him and we haue part in his glorie in his rest in all his felicity by meane of his righteousnes obedience innocencie of all which through his grace we are made partakers Also of his death sacrifice and satisfaction And to conclude as marchantes which are of one companie become parteners are partakers alike of all the profittes and damages which growe of their marchandise euen so Iesus Christ by reason of that societie we haue together with him giueth vs a parte and we likewise giue him of all that we haue and possesse The difference that is in this is that the gaines losses that come of the traffique that is exercised amongest men is equall and common amongest them all but here we gather vp all the fruites that arise of the righteousnes of Iesus Christ he on the contrary parte taketh vpon him and chargeth himselfe with all the damages and losses that came of our disobedience The third reason for which the righteousnes of Christ is imputed vnto vs is that being knitte to him as the members of a bodie are to their heade the which by meanes of this coniunction receaue thence one influence which giueth them life and distributeth to each their motions senses according as is fitte for their nature and as is requisite for their actions we receaue from him as S. Paule sayeth our life our nourishment our grouth our force and strength for the enabling and disposing of vs to doe those good workes that belong vnto our vocation And by reason of this coniunction there is such an vnion betwixt him and vs that as he communicateth with vs in our afflictiōs so we likewise on the other side communicate with him in his riches we are righteous by his righteousnes we are acquited by his satisfaction we are quickened to life by his death and obaye God through his obedience And euen as in a naturall body the power that the eye hath to see serueth more to the vse of the other members then for it selfe because that seeing and marking them all it is watchfull rightly to guide them and to direct euery one of their actions not being able in the meane time to see them selues nor to serue it selfe euen so the righteousnes innocencie obedience of Christ Iesus stande vs in more sted then him seeing that notwithstanding he had all these thinges and it was in his nature life and whole conuersation absolut and perfect yet for all this he was condemned and crucified We on the contrary part albeit his righteousnes innocencie and obedience be onely imputed vnto vs yet for all that by meanes of this imputation we are absolued iustified and discharged of all our sinnes and of all accusations that all our enemies can bring against vs. The other part of the righteousnes of Iesus Christ consisteth in the sanctification not only of vs but also of our works For although that there is not as Paule sayth any fellowshippe between righteousnes and vnrighteousnes between light and darkenes between the temple of God and Idolls yet for all this whē Iesus Christ will ioyne vs with him selfe and will choose vs and consecrate vs to the ende to dwell in vs as in his temple he sanctifieth vs first by his spirit prepareth the house where he will dwell And because it is ouer streight to entertaine so great a lorde he enlargeth it and whereas it is olde and ruinous he repayreth it and buildeth it newe againe whereas it is stincking and full of filthe he sweepeth and clenseth it And to be briefe where as it is naked and vnfurnished he furnisheth and decketh it And euen as when he woulde be borne of the Virgin Marie and before he woulde be lodged in her wombe he sent his seruauntes before him that is to saye his spirite to the ende to take it vp for him and to sette his marke there so also when he wil be conceaued in our hartes and be borne of vs he prepareth and regenerateth vs before sanctifying the place where he will make his abode Now this sanctification consisteth in fower pointes The first is that we feele and confesse our sinnes and that we accuse condemne and deteste our selues before God as miserable and accurssed in all pointes The
second is that we haue a setled zeale and feruent affection to the studie and exercise of good workes searching out with all diligence all the meanes wayes to applie our selues to good and shuming on the contrary all the thinges that maye turne vs awaye from it The third is that we fight couragiously against all the desiers and concupiscences of our flesh and that we be strong and resolued against all the other tentations of the deuill and the worlde whether it be that we are sweetly enticed or flattered thereunto or violently drawen and enforced And that we be not colde and white lyuered in these combats but hardy vigilant and attentiue to espie and to take all occasions whereby we maye resiste and vanquish all our enemies The fourth is that as we continually sinne so we also as often diligently praye vnto God that it will please him of his great mercy to pardon our offences And as the people of Israell going through the deserts had to sight oftentimes against the serpents and when they were stonge and smitten by them for to be preserued from the venim and from death they lifted vp their eyes toward the brasen serpente that Moises had set vp amiddest their tentes by sight whereof they were healed we in like maner fighting against our concupiscences if it come to passe at any time that they giue vs any blowe to the ende that this stripe may not be deadely vnto vs we must lifte vp our eyes towardes Iesus Christ hanging vpon the Crosse and beseech him that he woulde forgiue vs all our trespasses Now when it is sayd that to shewe our sanctification by the effecte we must applie our selues to good workes it maye not be vnderstand that it is enough to exercise our selues in one or in two leauing the rest behinde as many doe who doe not take nor vse the worde of God but in that only where it is agreable and maie be referred they thinke to their appetite but it is needfull to embrace it wholie and not to thinke that we can doe our dutie in any sorte whatsoeuer vnlesse we enforce our selues to keepe all the commaundementes of God without omitting the least point or title therof Euen like as to be healthie in our bodyes it is not enough not to haue the plague or a pleuresie but generally to be free from all diseases euen so to be holy in our soules we must be cleane from all spottes and defylinges and we must take the whole lawe of God as an vniuersall rule of all our thoughts affections wordes and deedes to the ende to keepe it from point to point and not to omitte any thing which is there commaunded vs. And what would it profite in a cittie diligently to watch at one gate and to keep it shutte against the enemye if in meane while all the reste stood wide open to him euen so likewise it is to no purpose to keep our selues from one vice vnlesse we make accompt and conscience to abondon our selues from all others like as amongest archers as sayeth Aristotle there is but one onely marke wherto they must direct their arrowes to shoot well and yet many meanes to misse and shoote short so is there but one onelie holynes whervnto we must aspire which is a setled desier fully resolued wholly to obaye god But there are many kinds of vices and meanes to disobey him and to withstand his will. We conclude then that to be applied to good workes it must not be done to halues but perfectly without exception to take care and indeuour to keep all that God commaundeth But here a question must be resolued and that is that if to doe our dutie and to satisfie the will of God we must be perfect in euery kinde of vertue And we can not otherwise be Sainctes and Christians vnlesse we haue in perfection all the points of holynes The Philosophers and schoolemen they say that this is necessarie and that a man can not be sayd to be vertuous vnlesse he haue attained to the fulnes and perfection of all vertues But the scriptures the auncient fathers they speake otherwise For S. Paule sayeth that the minde is accepted according to that it hath that is to saye that we are accepted of God when we employe that portion and measure of power and strength which he hath giuen vnto vs to the ende to do well and he is contented with that although we lagge somewhat behinde and in a great sorte of thinges come verie shorte of that ende and perfection which is propounded and set out vnto vs in the lawe And the selfesame Apostle confesseth that he had nothing but that same onely will To will is present with me sayeth he but I finde no meane to performe that which is good Abraham sacrificed his sonne no otherwise then in effect he had nothing but the same will which was imputed vnto him as if he had accomplished all that was commaunded him So as God him selfe witnesseth of him saying Forasmuch as thou hast done this thinge and to obaye me hast not spared thine onely sonne I will blesse thee and multiplie thy seede as the starres of heauen Iesus Christ shal say vnto his elect which shall be on his right hande in the daye of iudgement Come ye blessed of my father inherite ye the kingdom prepared for you before the foundacion of the worlde Forasmuch as when I was houngry ye gaue me meate c. This is certaine that among the elect there was some who being holden in pouertie or for lacke of ability or by some other let did not that which Christ shall saye there they did which thinges themselues cōfesse not to haue done in the same place alleaged And yet for all this it shal be sayde vnto all not because all haue done those things but because they had a will to do them Moreouer if in respect of vice the will onely be enough to conuince and condemne a man and that he is accompted an adulterer before the iudgement of God who hath onely looked on his neighbours wife to luste after her and that he is also reputed a manqueller that hateth his brother euen so likewise in respect of good workes we must not doubte but the good wil and desire we haue to performe them is accepted and approued of God though alwayes the effectes follow not so soone and so excellent as we desire As touching the auncient fathers they saye the selfe same thinge S. Ambrose vppon S. Luke affirmeth that the righteousnes of a Christian man consisteth more in the will then in the worke and that it ought rather be measured by the affection then by the effect But in the booke which he hath written De fuga mundi he sayeth it is a harde thing for one to keepe himselfe wholly from vanitie and that it is impossible altogether to depart from it otherwise
feele their sinnes they declare thereby that they are not altogether deade nor vtterly depriued of life and that therefore it onely remayneth for them to search the meanes how to encourage them selues and to doe euen as a man woulde doe to fire when it is out which when he will kindle againe he bloweth it or to a lampe to which a man putteth oyle when the lighte is going out There are other some which neither haue feeling of righteousnes nor of their sinnes and these are altogether blockish not thinking any whit of their safetie nor regarding to hearken vnto anything that is spoken taught or shewed to them for their helpe and recouery Such diseases are verie daūgerous as are to mans body Apoplexies the falling sicknes Palseyes and such other which are altogether colde killing the naturall heate and choking all the senses All that we can doe for these is to praye vnto God to heale them as he did the man sicke of the Palseye and that he will restore to them the vse of their senses that they maye feele aswell the burden and waite of their sinnes as also the consolation of his grace The laste point that we haue to entreate of is of the effectes that this righteousnes bringeth forth in vs after our regeneration wherof there are fower principall partes The first is of the mortification of the flesh The second of the confessiō of Faith. The third of prayers and the last of charitie Mortification of the flesh consisteth in this that we suffer not sinne to reigne in vs but couragiously fight against all the concupiscences thereof obaying the spirite of the lawe of God and groning continually vnder the burden of our infirmities crying to God without ceasing that in this case he will make an ende and prouide for vs. Confession consisteth in this that we publish the meanes of our saluation and that we witnesse it openly and euidently by our workes and wordes at all times when occasion is offred vnto vs without being hindred through the feare of any daunger what soeuer As concerning prayers it is necessarie that euening and morning before and after meate and in the beginning and ending of all our workes we praye vnto God and praise him begging that in our prayers which he hath cōmaunded vs to axe and promised to giue vnto vs with full Faith and assuraunce to obteine them which we must grounde vpon his grace and promises and vpon the merite and intercession of Iesus Christ our alone Mediatour As touching loue first of all it is required that we loue God with all our hearte with all our strength and with all our vnderstanding and then our neighbour as our selfe the which loue of our neighbour that it maye be righte it must be referred to that loue of God in such wise that it be the rule and measure thereof and likewise of all other our affections Now in obseruing of these fower poinctes we must first take heede that we be not dull and slothfull to do our indeuour therein The which thing that we maye auoide we must seeke out with all diligence euery occasion to applie our selues thereto and take heede to auoide those thinges which maye turne vs awaye from it Then afterwardes we must beware that in no wise we distruste the grace of God nor the seruice that we offer vp vnto him but that we be certainly perswaded that we together with our workes shal be acceptable vnto him through grace That hauing this perswasiō we may go faithfully cheerefully forward in our vocatiō And finally that we take good heede to our selues that aboue all thinges we be not presumpteous And to the ende to keepe vs from it it is not enough that we haue no opinion of our selues nor of our workes but as it is written in the Psalme we must not desire any thing that is to highe for vs but be contente with that porcion and measure of grace that it hath pleased God to bestow vpon vs and we must applie our selues according to that power and meane that he hath giuen vs As S. Peter sayeth Let euery man as he hath receaued the gifte minister the same one to an other as a good housband and stewarde of the graces and gifts of god For if we haue receaued but two tallentes and wil make as great traffique with thē as he that hath receaued fiue this is a presumption before God who hath measured out and proportioned his giftes to our capacitie and requireth of profites and gaines according to the quantitie of those graces giftes which he hath bestowed vpon vs. We haue saide in the beginning that the second iudgement wherto we must answere concerning our righteousnes is that of the lawe which is no other thing then the seate of Gods righteousnes to which it is impossible for vs of our selues to satisfie and we haue neither workes thoughtes wordes nor affections but they are to be condemned of God if processe be made out there for vs we be to be iudged in this courte as S. Paule sayeth that all they which are vnder the lawe are vnder the Curse and in an other place he calleth the law the Minister of Death And Dauid speaking to God sayeth Enter not into iudgement with thy seruant For no man liuing shal be iustified in thy sight Also in an other place he sayeth O Lord if thou looke vpon our iniquities who shall stande in thy iudgement For asmuch as this iudgement is so entier where all thinges are examined in such sort from point to point that the brightenesse and lighte of the moone and starres the righteousnes and innocencie of the Angells shall hardly escape from being reiected and censured as Iob sayth How then shall we be able to aunswere there and what meanes shall we alleage for our iustification that we maye escape S. Paule sayth They that haue sinned without the lawe shall perish without the lawe But seeing that they shall be condemned by the lawe who haue transgressed it what shall we do then we can aunswere and alleage many thinges for our defence First we can auoide this iudgement and ridde our selues from it demaunding to be sent before the throne of Gods mercye forasmuch as being free and deliuered we are not any longer vnder the lawe but vnder grace so as Moises is not nowe any more our Iudge but Iesus Christ to whom the father hath giuen aucthoritie and iudgement Moreouer mercye as S. Iames sayeth is aboue righteousnes which is as an inferiour and lower courte from which we may appeale to that highe and great courte of God his mercie wherin Iesus Christ is sette downe and keepeth the highest place as chiefe presidente And as it is he that is our aduocate so we are assured that he will giue vs a discharge in our fauour Wherefore if the lawe Moises and the
wherewith all to stand before God. Iere. 9. 23. Eccle. 4. 2. 1. 1. A similitude An example in Paul before his conuersion An other similitude Rom. 7. 7. An other similitude An other similitude The Patriarches Prophetes and Apostles in whom they sought their righteousnes A similitude taken of a commoÌ„ prouerbe Luc 8. 11. Mat. 19. 20 Iere. 2. 23. A similitude Deut. 8. and 9. Similitudes shewinge that we haue neede to be iustified by the onely grace of God. Pelagius his sect Rom. 7. 14. A notable consideration vpon that Paule confesseth him selfe a miserable sinner 2 Cor. 12. 1. 1. Cor. 3. 6. Galat. 2. 6. 2. Cor. 11. 5. 23. An other example of the humilitie of Isaie the excelleÌ„t seruaunt of God. Isaie 6. 6. Isaie 46. 8. A similitude against the righteousnesse of hypochrites The fruite of Christian humilitie A similitude of the prowde and of the humble PresumptioÌ„ very daungerous Nebucadnezar punished for his pryde Dan. 4. 22. Exod. 20. 5. Alexander the Great an image of all ambitious princes A similitude shewing the fruit of humility An allegorie of the leauen forbidden to the Iewes A similitude against ambition Psal. 30. 7. A similitude against ambitious hypocrites To whome hypocrites may be resembled Antisthenes noted of hypocrisy by Socrates Plato noted of pride by Diogenes whom likewise he reproued for that offence Humilitie in wordes Iames 2. 10. Gregory the diuine Luc 18. 14. Psal. 54. 4. Psal. 143. 2 Dan. 9. 5. 7. Psa 51. 19. Isai 66. 2. S. Augustin Like will to his like The coÌ„clusioÌ„ touching ChristiaÌ„ humilitie A similitude Similitudes shewinge what the thoughts of the faithful ought to be when they present theÌ„selues before God. The second point shewing that we must finde though not in our selues a perfect righteousnes that maye stand before God in what that righteousnes consisteth Psal. 14. 1. Rom. 3. 12. Gene. 9. 21. Numb 20. 24. Iosua 24. 2. 2. Sam. 11. 4 1. Tim. 1. 13 Iohn 18. 25 Mat. 20. 20 Luc 22. 24. 1. Cor. 1. 29. Rom. 11. 32. Our righteousnes is in Christ Iesus alone 1. Cor. 1. 30. Rom. 5. 19. Isai 53. 4. Coloss 1. 20. 2. Cor. 5. 19. Iohn 11. 25 1. Tim. 2. 5. Isay 53. 5. Apoc. 1. 6. Heb. 9. 10. Tit. 3. 5. Mat. 11. 27. Iohn 6. 27. Iosu 1. 6. The effecte of the lawe towarde the faithfull Similitudes Heb. 4. 8. S. Augustin vppon S. Iohn Christ is only the waye the truth life Similitudes Gen. 2. 23. Ephes 5. 30 The regeneration of the church S. Cyprian The confutation of their errour which saye that it is in our owne power to dispose our selues to receaue our saluation when God offereth it vnto vs. Actes 9. 5. S. Augustin S. Augustin Psal. 34. 3. 1. Cor. 15. 10. The perfection and righteousnes of Iesus Christ Gal. 3. 27. Psal. 45. 14 Ezec. 16. 9. Christ deliuereth vs from death and giueth vs eternall life Apoc. 1. 18. Mat. 27. 51. Heb. 9. 10. Isay 33. 14. By Iesus Christ alone we haue accesse vnto God the father Gen. 28. 12. Coloss 2. 9. Isai 7. 8. Mat. 1. 23. Philip. 3. 10. Ephes 2. 19. S. Augustin All our felicitie consisteth in Christ alone VVe obtain throughe Christ the blessing of God. Gen. 27. 19. Exod. 28. 2. Ioseph lib. 11. de antiqui Iudaic. cap. 8. S. Ambrose The third point shewing in whom the iustice of God is and howe a man maye obtaine it The righteousnes of Christ hath two partes How we are iustified Rom. 4. 22. 2. Cor. 5. 19. 1. Cor. 6. 11. VVe are iustified and sanctified by the righteousnes holynes of Christ The first reason Galat. 3. 13 Rom. 5. 19. 2. Reason Ephe. 5. 30. Rom. 6. 4. Coloss 3. 1. Ephe. 2. 22. Rom. 8. 17. A similitude 3. Reason Ephes 1. 2. A similitude The 2. part of the righteousnes of Christ 2. Cor. 6. 14. S. Augustin The sanctification of the faithful consisteth in 4. points 1. Hatred detestation of euil 2. A loue and endeuor to good 3. ResistaÌ„ce against teÌ„tations 4. CoÌ„tinuall inuocation for Gods fauour VVhat it is to applie a maÌ„s selfe to good workes A similitude A similitude Of the perfection of workes The opinioÌ„ of the philosophers schoolemen SenteÌ„ces of the scriptures and auncient doctours 3. Cor. 8. 12. Rom. 7. 18. Gen. 22. 16. Mat. 25. 34 S. Ambrose S. Augustin Ieronim S. Augustin A similitude shewing that god reiecteth not his childreÌ„ though they be imperfect Psal. 103. 13. S. Ambrose Two notable questions 1. VVhy God accepteth the imperfecte workes of his childreÌ„ 2. VVhy the faithful are not perfectly regenerated in this worlde An answer to the first question Similitudes A similitude An answer to the secoÌ„d question Similitudes Three reasons why God differreth to regenerate vs perfectly Similitudes full of great consolation The 2. reason A similitude shewing the wisdom of God in gouerning those that he his Iere. 22. 21. The third reason S. Ambrose 2. Cor. 12. 9. 1. Cor. 3. 18. Iohn 9. 41. The 4. point where the righteousnes of Christ is to be founde 2. Cor. 5. 21. Heb. 7. 26. Coloss 3. 3. The righteousnes of the faithful compared to a robe Psal. 132. Diuerse similitudes shewing that it is not necessary that Christ his righteousnes shoulde be essentially in vs. Howe we maye be righteous by the righteousnes of an other The similitude of the debtour acquited by an other The similitude of the members of the bodie enlightened by the eye The first point shewing by what meane we may appropriat to our selues the righteousnes of Christ Iesus Rom. 1. 17. Rom. 5. 1. Abac. 2. 4. Iohn 3. 5. Faith is the only meane to fasten vs to Christ obteine his righteousnesse S. Ambrose VVhat that iustifying Faith is Rom. 4. 18. Howe we must behaue our selues in teÌ„tations S. Augustin A similitude Three questions depeÌ„ding of the former point 1. To witte whether faith must be perfect for the apprehending of Iesus Christ 2. Point whether Faith must be cleane from all vices A similitude of the force and strength of Faith. An other similitude Luc. 5. 35. An other similitude 3. VVhether the elect can lose their faith Rom. 8. Rom. 11. 29 Mat. 13. 12 Rom. 8. 30. 1. Iohn 5. 18. Rom. 8. 38. Iohn 14. 23. Howe the righteousnes of Iesus Christ maye be distributed to all the faithfull A similitude of the soule Similitudes of the voice the face A similitude Howe we maye know whether Iesus Christ dwell in vs or no Rom. 5. 1. The perplexities and doubtes that are in the spiritual life of the faithfull A similitude A similitude A remedie against the â—entation of the coÌ„tinual feeling of our sinne onely A similitude shewing that we must not be discouraged though we finde not alwayes in our selues that good desire and taste that we ought to haue of the worde of God. A remedie against the spirituall blockishnes or lacke of feeling Apoplexia is a disease engendred of colde humours that taketh away a mannes senses and feeling The laste pointe is of the effectes of this righteousnes in vs after regeneration that coÌ„teineth 4. partes 1. The mortification of the flesh 2. The confession of Faith. 3. Prayers 4. Charitie VVe must auoide presumptioÌ„ an opinion of our selues Psal. 131. 1 1. Pet. 4. 10 The second iudgement where we must aunswere concerning our righteousnes Gal. 3. 10. 2. Cor. 3. 7. Psal. 143. 2 Psal. 130. 3 Iob 25. 5. Iob 4. 18. Rom. 2. 12. The waye how to be deliuered from the iudgement and malediction of the lawe Galat. 4. 7. Iohn 5. 22. Iam. 1. 13. Iohn 8. 3. An allegorie of our exemption from the iudgemeÌ„t of the lawe by Iesus Christ The vse of the lawe towardes the faithfull A comparison difference of the lawe the Gospel The third meane or defence against the iudgement of the law Mar. 5. 17. Rom. 10. 4. Rom. 8. 1. The third iudgement against vs to witte the iudgement of men and of the remedies of the same Our faith must not depend vpon others Gal. 1. 8. 10 1. Cor. 4. 3. 4. c. Apoc. 13. 1. Mat. 11. 25. 1. Cor. 1. 23. Iasy 29. 14. Iere. 5. 5. Mat. 7. 13. Of the vse of ciuill politique thinges Of the vse of thinges indifferent S. Augustin The fourth last iudgment which is that of the conscience A good coÌ„science is a paradise in this worlde A similitude An euill conscience a hell Isai 28. 20. A fine similitude Psal. 4. 2. The way to haue a good conscience A differeÌ„ce betwixt the conscience and the peace of coÌ„science Iesus Christ onely hath satisfied the iudgement of our conscience 1. Cor. 4. 4.