and rose againe for our iustificatioÌ„ we become al one thing with him and forasmuch as he is all one with God we also become al one with god by the meane of Iesus Christ. D woÌ„derful glory of the ChristiaÌ„ to whom it is graunted through faith to possesse the vnspeakeable benefits which the Angels long to behold By this present discourse a man may plainly perceiue the difference y â— is betwixt vs them that defend the iustification by faith woorkes together Herein we agrée with them that we stablish workes affirming that the â—aith which iustifieth cannot be without good works that those which are become righteous are they that doe the good woorks that may rightly be called good works But we differ from them in this that we say that faith maketh men righteous without the help of woorkeÌ„s And the reason is ready namely because that by faith we put on Christe and make his holinesse and righteousnesse to be ours And séeing the case so standeth that Christes righteousnesse is geuen vs by fayeth We cannot be so thanklesse blind and vnhappy as not to beléeue that he is of sufficient ability to make vs acceptable and right before God Let vs say w t the Apostle If the blood of Oxen and Goates and the Ashes of a Cow sprinckled cleanseth the vncleane as touching the cleansing of the flesh how much more shal that blood of Iesus Christ who by the euerlasting spirite offered himselfe vndefiled vnto God to cleanse our consciences from dead workes to serue the liuing God I pray thée now thou good and deuout christiaÌ„ consider wel which of these two opinions is the truest holiest and worthiest to be preached Ours which aduanceth the benefit of Iesus Christ pulleth downe the pride of man which would exalt his owne woorkes against Christes glory or the other which by affirming that faith of it selfe iustifieth not defaceth the glory and benefite of Iesus Christe and puffeth vp the pride of man who cannot abide to bée iustified fréely by our Lord Iesus Christ without some merit of his owne But say they it is a greate quickening vp to good woorkes to say that a man maketh himself righteous before God by meanes of them I answeare that we also confesse that good workes are acceptable to God that he of his méere grace and frée liberalitie recompenceth them in paradise But we say more ouer that no woorkes are good sauing those that S. Augustine saith are done by those that are become righteous through faith because that if the tree be not good it cannot yeelde good fruit And â—urthermore we say that such as are become righteous through fayth forasmuch as they knowe themselues to be righteous through Gods righteousnesse purchased by Christ make no bargayning with God for their works as though they woulde buy their maner of iustification such as it is with them but béeing inflamed with the loue of God and desirous to glorifie Iesus Christ who hath made them righteous by geuing them his merites and riches they bestow all theyr whole studie and labour to doe Gods will fighting manfully agaynst the loue of theÌ„selues and agaynst the world and the Diuel And when they fal through frailty of y â— flesh they recouer themselues by and by are so much the more desirous to do good so much the more in loue with their God coÌ„sidering that he layeth not their sins to their charge bicause they be ingrafted into Iesus Christ who hath made ful amendes for all his members vppon the trée of his trosse and maketh continuall intercession for them to the eternall father who for the loue of his onely begotten sonne beholdeth them alwaies with a gentle countenance gouerning and defending them as his most deare children and in the end geuing them the heritage of the world making thé like fashioned to the glorious image of Christ. These louing motions are y â— spurres that pricke forward the true Christians to doe good woorks who considering that they are become the children of God through faith made partakers of his diuine nature are stirred vp by the holy Ghoste dwelling in them to liue as it becommeth the children of so great a Lord are greately ashamed that they mainteine not the beauty of their heauenly noblenes and therfore they imploy their whole indeuour to the following of their firstborue brother Iesus Christ lyuing in great lowlines and mâ—eekenes in al thinges séeking the glory of God geuing their liues for their brethren doing good to their enimies gloriyng in y â— sufferance of reproches in the crosse of our Lord Iesus Christ saying with Zachary We be deliuered out of hande of our enimies to serue God w tout feare in holines and righteousnes all the daies of our life They say with S. Paul The grace of the Lord is appeared to abolish al wickednes and al worldly desires in vs to the end we should liue a sober holy and honest life in this worlde wayting for the blessed hope and for the glorious appearing of the great God and sauiour These and such other like thoughts desires and affections are wrought by inspired faith in the soules of them that are become righteous And as for him that eyther wholly or partly feleth not these godly affections and operations in his heart but is geuen ouer to the flesh and the world let him assurâ— himselfe that hee hath not yet the iustifying faith nor is the member of Christ because he hath not Christes spirit and coÌ„sequently is none of his and he that is none of Christes is no Christian. Then let mans wisedom cease henceforth to fight agaynst the righteousnesse of the most holy faith and let vs geue al the glory of our iustification to the merits of Iesus Christ with whom we be clothed through faith The fifth Chapter In what wise the Christian is clothed with Iesus Christ. ALthough that by the things aforesaid a man may easily and plainly inough percâ—iue how a Christian may clothe himselfe with Iesus Christ yet neuerthelesse I mind to speake a little of it assuring my selfe that vnto the good and faithfull Christian it can séeme neither grieuous nor troublesome to speake therof although the thing were repeated a thousande tunes Therfore I say that the Christian knoweth that Iesus Christ together with al his righteousnesse holinesse and innocenâ—ie is his owne through faith And like as when a man purposeth to present himselfe before some great Lorde or Prince hâ— laboureth to aray himselfe in some faire and rostely apparreli euen so when the Christian is decked and arayed with the innocencie of Christ and with all his perfection he preseÌ„teth himselfe boldly before God the Lord of all assuring himself y â— through Christs merites he is in as good case as if he had purchased al that which Iesus Christ hath purchased and deserued And truely fayth maketh euery of 〈◊〉 to possesse
we should not shake it off nor make light of our trust which hath great recompence and rewarde But this so holy and diuine affiance is gendred in our heartes by the working of the holy Ghost who is communicated vnto vs by faith which neuer goeth without the loue of God And héere of it commeth that wâ—e are prouoked too doe good workes with a certaine liuelinesse and effectual chéerefulnesse whereby wée gather such a strength inclination to do them as we be throughly ready and forwarde to doe and to suffer all intollerable thinges for the loue and glory of our most gracious and mercifull father who hath inriched vs with so abundant grace through Iesus Christe of his enimies made vs his most déere children This true faith is no sooner giuen a man but he is by and by indued and imprinted with a certain violent loue of good works to yeelde right sweete and amiable fruites both vnto God likewise vnto his neighbour as a very good and fruitfull trée And it is no more possible that he should bée otherwise than it is possible that a Faggot should be set on fire and not cast light immediately This is the holy Faith without the which it is vnpossible y t any man shuld please God and whereby all the holy men as well of the olde Testament as of the new haue byn saued according as S. Paul witnesseth of Abraham concerning whoÌ„ the Scripture saieth that Abraham beléeued God and it was reckoned to hym for righteousnes And therefore he saith a litle before We beléeue that a man is iustified by faith without the déedes of the law And in an other place he saith So then in that time shall the remnant be saued according to the election of grace and if they be saued by grace then is it not by workes for then were grace no grace And to the GalathiaÌ„s hée sayth it is a manyfest matter that no man becommeth righteous before GOD by the Lawe because the righteous lyueth by Faith And the Lawe consisteth not in beliefe but hée that perfourmeth the things that the law commandeth shal liue by that performance And further be saith that a man caÌ„not become righteous by the déedes of the law but only by beléeuing in Iesus Christe Againe a litle after he saith that if a man can become righteous by the law Iesus Christe dyed in vaine Moreouer to the Romans making comparisoÌ„ betwéene the righteousnesse of the law the righteousnes of the Gospel hee saith that the one consisteth in the doing of workes and the other in beléeuing For if thou confesse our Lord Iesus Christ wnâ— thy mouth and beléue in thy hart that God hath raysed him vp from death thou shalt be saued For the beliefe of the heart maketh a man righteous the confession of y â— mouth maketh him safe Loe how this good Teacher S. Paul sheweth euidently that faith maketh a man righteous without any works And not only S. Paul but also â— holy doctors that came after him haue confirmed and allowed this most holy truth of Iustification by faith among whom S. Augustin is the chiefe who in his booke of faith and workes and in his booke of the Spirit and the Letter and in his booke of fourescore thrée questions and in his booke which hée did write to Bouiface and in his treatise vpon the xxxi Psalme and in many other places defendeth this article shewing that we become righteous by faith without any helpe of good workes Howebeit that good workes are the effectes of righteousnesse not the cause of it And he sheweth that the wordes of S. Iames being soundly vnderstoode are nothing contrary to this article Which thing Origen doth also affirme in his 4. booke vpon the Epistle to the RomaÌ„s saying that S. Paules meaning is that faith only is sufficient to make men righteous in somuche that a man becommeth righteous only by beléeuing although hée haue not doone any good worke at all For so it is that y â— Théef became righteous w t out the works of the law forasmuch as the Lord sought not what good workes he had doone in times past nor waited vntil he had done any after he had beléeued but hauing accepted him for righteous vpon his onely confession tooke him for his companion euen he shoulde enter into Paradise Likewise that so renowmed woman in the Gospell of S. Luke while shée was at the féete of Iesus Christ heard it said vnto her thy sinnes are forgiâ—en thée And a litle after he saith vnto her thy faith hath saued thée goe thy way in peace Afterward Origen saith In many places of the Gospell a man may sée how our Lorde Iesus Christe hath spoken in suche wise as hee sheweth that faith is the cause of the saluation of the beteeuers Then is a man maâ—e righteous by faith the works of the law further him nothing at al. On the contrary where Faith is not which Faith maketh the beléeuer righteous although a man do the workes which the Law commandeth yet notwithstanding forasmuch as they be not builded vpon the foundation of faith albe it that to outward appearance they séeme good yet can they not iustifie him that doth them because he wanteth faith which is the marke of them that are become righteous before God And who is he that can boast himself to be righteous when he heareth God say by his Prophet Esay that all our righteousnesse is as a defiled cloath of a menstruous woman Then can wée not iustly glory in our selues but in the onely faith of the crosse of Iesus Christ. S. Basâ—l in his Homilie of humilitie sayth that the Christian ought to holde him selfe for righteous through beléefe in Iesus Christ and his wordes are these The Apostle sayth that he which gloryeth should glory in the Lord in that God hath made Iesus Christ to be our wisdome righteousnesse holynes and redemption to the end that hée which would glory should glory in the Lord because that â—he perâ—ite aud sounde gloriyng is to glory in the Lorde For in so doing a man presumeth not vpon his owne righteousnesse but acknowledgeth his want or â—he true righteousnesse that he is made righteous only by beléeuing in Iesus Christe And S. Paul glorieth of the despiting of his owne righteousnesse and of his séeking of Christes righteousnesse by faith which commeth of God S. Hyllary in his nienth Canon vppon the exposition of S. Matthewe sayth these woordes The Scribes considering Iesus Christe but only as man were troubled that a man shoulde forgeue sinnes and pardon that thing which the Lawe coulde not doe becauss that only faith iustifieth Saint Ambrose in expounding these wordâ—s of S. Paul Vnto hym that beleeueth in him which iustifieth the vngodly his faith is accounted for righteousnesse according to the purpose of Gods grace Like as Dauid also saith that
the members of his eldest sonne whose perâ—ection and righteousnesse doeth supply all our vncleannesse and imperfection which arenot layde to our charge forsomuche as they be couered vnder the purenes and innocencie of Iesus Christe and come not to iudgement before God And héereupon it coâ—neth too passe that all our woorkes which proceede of a true faith notwithstanding that they be wholy sinful and corrupt of themselues shall neuerthelesse bée praysed and allowed by Iesus Christe in the generall iudgement because they bee the fruites and Testimonies of our faith whereby wee bée saued For insomuche as we haue loued y â— brethren of Iesus Christ wée shall shew euidently that wée haue also béene faithfull and brethren of Christe and therefore by faith wée shall bee put in full possession of the euerlasting kingdome which our soueraigne Lord God hath prepared for vs before y â— creating of the world not for our merites sakes but through his mercy whereby he hath chosen vs and called vs to the grace of his Gospel and made vs righteous to the intent to glorifie vs euerlastingly with his only begotten sonne Iesus Christe who is the holinesse and righteousnesse of vs but not of them which wyll not confesse that faith is sufficient of it selfe too make a man righteous and acceptable to the Lord GOD who through his fatherly goodnes and louing kindnes offereth and giueth vs Iesus Christe with his righteousnesse without any desert of our owne works What thing can work or cause a man too deserue so great a gyfte and Ireasure as Iesus Christe is This treasure is geuen only through the grace fauour and mercyfulnesse of GOD and only faith is the thing that receiueth suche a gift as too make vs inioy the forgiuenesse of our sinnes And therfore when S. Paul other Doctors say that only faith maketh men righteous without workes they meane y â— it maketh vs so inioy y â— general forgeuenesse of our sinnes and to receiue Iesus Christ who as saith S. Paul dwelleth in our heartes by faith and ouercomming and pacifiyng the troubles of our consciâ—nces satisfieth Gods iustice for our sinnes Furthermore it appeaseth Gods wrath iustly mooued against vs quenetheth the fyre of Hell whereinto our naturall corruption did throw vs headlong and chéerefully destroyeth and ouerthroweth the Deuil togeather with al his power and tyranny Which things all y â— works that al y â— men in the worlde can lay together are not able to deserue nor to bring to passe That glory and that prerogatiue is reserued alonly to the sonne of God that is to wit too the blessed Iesus Christe who hath power aboue all the the powers that are in heauen in earth and in Hell and giueth himselfe and his merites to al such as distrusting in theÌ„selues doe set their whole hope of being saued in him and in his merites And therefore let no man beguile him selfe when hée heareth it saide that onely fayth iustifieth without workes and think as false christians doe who drawe all thinges to liue fleshly that the true faith consisteth in beléeuing the bare sâ—rory of Iesus Christ after the same manner as men beléeue the story of Caesar or Alexander Suche manner of beliefe is but an historicall belief grounded méerely vpon the report of men vpon their writinges lightly imprinted in our conceite by a certaine custome and is like to the faith of the Turkes who for the like reasons beléeue the fables of their Alcaron And such a faith is but an imagination of man which neuer renueth the harâ— of man nor warmeth it with the loue of God neyther doe any good woorkes insue or any change of life which faith shoulde bring foorth And therfore they falsty hold opinioÌ„ against y â— holy scripture and agaynst the holy Doctors of the church y â— only faith maketh not maÌ„e righteous but y â— they must also haue works vnto whoÌ„ I answere that this historical and fond beléefe and all the workes that insue therof are not only vnable to make a man righteous but also doo cast the parties headlong to the bottome of hel like vnto those y â— haue no oyle in their larpes that is to say no liecly â—aith in their harts The fayth that maketh men righteous is a work of God in vs wherby out old man is crucified wee being transformed in Iesus Christe become newe creatures the déere beloued children of God This heauenly faith is it that graffeth vs into the death and resurrection of Iesus Christ consequently mortifieth our flesh with the affects lustes therof For when we by the operation of fayth do knowe our selues to be dead with Iesus Christe wee are at a full point with our selues with the world are throughly resolued how it is méete that they which are dead with Iesus Christe shoulde mortifie their earthly members that is to wit the sinfull affections of they mind and the lusts of the flesh forasmuch as we know we bee raysed againe in Christ we bend our selues to the leading of a spirituall holy life like vnto that which we shal liue in heaueÌ„ after the last resurrection This holy fayth making vs to inioy the general pardâ—n that is published by the Gospel bringeth vs into the kingdome of our good God and pacifieth our coÌ„sciences mainteining vs in coÌ„tinual ioy holy spiritual sweetnes This self-same faith knitteth vs vnto God maketh him to dwell in our heartes clotheth our soule with himself so as theÌ„ceforth the holy Ghost moueth vs to doe the same things wherunto he moued Iesus Christ while he was in the world was coÌ„uersant among men that is to wit vnto lo wlines meekenes obedientnes vnto God louingnes other perfections wherthrough we recouer y â— image of God For these selfsame causes Iesus Christ did rightly attribute blessednes vnto this inspired faith which blessednes cannot be v â—out good works holines of life And how can it bée that a Christian should not beocme holy seeing that Iesus Christ is become his holines through â—aith Therfore by faith we be iustified saued and therfore S. Paul doth in a maner alwaies call those Saints whom we call nowe Christians who if they haue not Christs spirit are none of Christes consequeÌ„tly no ChristiaÌ„s at al. But if they have the spirit of Iesus Christe to rule and gouerne them we must not doubte but that although they knowe well that they bee made righteous through faith onely yet for al that they will become neuer the more slouthfull to do good workes For Christes spirite is the spirit of loue and loue cannot bee idle nor cease from the doing of good works But if we will say the truth a maÌ„ can do no good works except he first know himselfe to be become righteous by faith for before he knoweth that his dooing of good woorkes is rather too make himselfe righteous
than for the loue and glory of God and so he defileth all his works with selfeloue for the loue of himselfe and for his own profit But he that knoweth himselfe to be become righteous by the merits and righteousnesse of Christe which hee maketh his owne by fayth laboureth happily doeth good woorkes alonely for the loue and glory of Christ and not for love of himselfe nor to make himselfe righteous And thervpoÌ„ it coÌ„meth that the true ChristiaÌ„ that is to wit he that accounteth him self righteous by reason of Christes righteousnes asketh not whether good works be coÌ„manded or not but being wholly moued prouoked with a certaine violence of godly loue he offereth himselfe willingly to doal the works that are holy Christianlike and neuer ceaseth to doe well He therefore which féeleth not the meruailous effects by his faith which we haue heretofore declared y â— the inspired faith worketh in y â— heart of the christiaÌ„ Let him assure himselfe that he hath not the christiaÌ„ faith let him pray earnestly vnto God to giue it him saying Lorde helpe mine vnbeleefe And when he heareth it said that only faith maketh men righteous let him not deceiue himself say What néede I to weary my selfe in doing good workes faith is inough to send me to Paradise To such an one I answeare that onely fayth sendeth vs to Paradise but yet let him take good héed for the diuels doe also beléeue and tremble as saith S. Iames O miserable man wilte thou goe w t them too Paradise By this false coÌ„clusioÌ„ thou maist know my brother in what an error thou art for thou wéenest to haue the faith that maketh men righteous and thou hast it not Thou sayest thou art rich and hast no néede of any thing and thou seest not howe thou art poore wretched blind and naked I councel thée to buy golde of God that is throughly fixed w t fire that is to say true faith set on fire with good works to the intent thou maist become riche and to cloth thy self with white raiment that is to wit with Christes innocencie to the ende that the shame of thy nakednesse which is the great filthinesse of thy sinnes be not séene to the whole world Then is the iustifying faith as it were a flame of fire which caÌ„not but cast foorth brightnesse And like as the flame burneth the wood without the helpe of the light and yet the flame cannot bee without the light so is it assuredly true that fayth alone consumeth and burneth away sinne without the helpe of woorkes and yet that the same fayth cannot be with out good woorkes Wherefore like as if we see a flame of fire that giueth no light we knowe by and by that it is but vayne and painted euen so when wee see not some light of good woorkes in a man it is a token that he hath not the true inspired faith which God giueth to his chosen too iustifie and glorify them withall And hold it for certayne that S. Iames meant so when he sayde shewe mee thy faith by thy works I wil shewe thée my faith by my works For his meaning was that he s â— is pluÌ„ged in ambitiousnes and worldly pleasurs beleueth not though he say he beleue forasmuch as he sheweth not in himself the effects of faith Also we may liken this holy faith too the Godhead which is in Iesus Christ who being very maÌ„ but w tout sin did wonderful thinges healing the sicke giuing sight to the blind walking vpon the water and raysing vp the dead vnto life again yet these merueilous works were not the cause that he was God For before he did any of those things he was God and the lawful and only begotteÌ„ sonne of God and he néed not to worke those miracles to make himself God by them but forasmuch as he was God therfore he did them And so the miracles that Christ wrought made him not to be God but shewed openly that he was God In likewise true fayth is as it were a Godhead in the Soule of a Christian which doeth wonderous works is neuer weary of well doyng and yet those works are not the cause that a Christian is a christian that is to wit that he is righteous good holy and acceptable vntoo God neither néedeth he to woorke all those good workes to become such a one But forasmuch as he is a christian by fayth lyke as Iesus Christ being a man was also God by his Godhead hee dooth all those good woorkes which make not the christian too be righteous and good but shewe him to be good righteous and holy So then like as Christes Godhead was the cause that hée wrought miracles euen so faith working through loue is the cause of the good works that a christen man doeth And like as a maÌ„ may say of Iesus Christ that hee hath done this miracle or that that those miracles besids that they glorified God were also a great honor vnto Iesus Christ as he was maÌ„ who for his obedience euen vnto death was recoÌ„penced at Gods haÌ„d in his resurrectioÌ„ had geuen vnto him al power both in heauen earth which he had not afore as in respect of his manhood but deserued it by the vnion w t is betwixt the worde of God and the maÌ„hood of Christ So doeth faith in a Christian which faith by reasoÌ„ of the vnion that it hath with the soule attributeth that thing too the one in is proper to the other whervpon it coÌ„meth that the holy scripture promiseth the christian euerlasting life for his good woorks because good works are the fruites and testimonies of liuely faith and procéed of it as light procéedeth froÌ„ a flame of fire accoÌ„rding as I haue said hertofore And by this holy faith which imbraceth Iesu Christ it commeth to passe that our soule is ioyned with Christ and is so vnited and knit to him that whatsoeuer Christ hath merited deserued the same is imputed vnto the soule as though it had merited and deserued it And therefore S. Augustine saith that God crowneth his owne giftes in vs. Of this vnion of the soule with Iesus Christ Christ himselfe beareth good recorde where hee prayeth so his father for his Apostles and for such as should beléeue in him by their preaching I pray not saith he for them onely but also for al those that shal beléeue in me through theyr word to the end they may be all one thing that like as thou my father art in me and I in thee so they also may bâ—e one in vs and that the world may beléeue that thou hast sent me and that I haue geuen them the glory which thou hast geuen me so as they should be one selfsame thing like as thou and I are one Whereby it appeareth euidently that if we beléeue the word of the Apostles who preached that Iesus Christ died for our sinnes
from eternall death it hath pleased him that his only sonne should suffer death and passion who hath taken vpon himselfe our pouertie to geue vs his riches laid our weakenesse vpon himselfe to stablish vs in his strength become mortall to make vs immortall come down untoo the earth to aduance vs vpp too heauen and become the sonne of man with vs too make vs the children of God with himselfe Who is hee then that shall accuse vs God is he that iustifieth vs and who shall condemne vs Iesus Christe is dead for vs yea and rysen agayne 〈◊〉 vs and sitteth at the right hande of God making intercessioÌ„ for vs. Let vs then D my soule leaue of these teares and sighes THE CIII Psalme 1 MY Soule prayse thou the Lorde and all that is within me praise his holy name 2 My soule prayse thou the Lord forget not all his benefites 3 Which forgiueth al thine iniquitie healeth all thine infirmities 4 Which redéemeth thy life from the graue and crowneth thée with mercy and compassion 5 Which satisfieth thy mouth with good thinges and thy youth is renued like the Eagles 6 The Lorde executeth righteousnessâ— and iudgement to all that are oppressed 7 No made his waies knowne vnto Moses and his workes vntoo the children of Israell 8 The Lord is ful of coÌ„passion and mercy sâ—ow to anger and of great kindnesse 9 We will not alway chide neither kéepâ— his anger for euer 10 He hath not delt with vs after our sins nor rewarded vs according to our iniquities 11 For as high as the heauen is aboue the earth so great is his mercie towarde them that feare him 12 As farre as the East is from the West so far hath he remoued our sinnes from vs. 13 As a father hath compassion on his children so hath the Lord compassion on them that feare him 14 For he knoweth whereof we be made he remembreth that we are but dust 15 The dayes of man are as grasse as a floure of the field so florisheth he 16 For y â— winde goeth ouer it it is gone and the place therof shall know it no more 17 But y â— louing kindnes of y â— Lord endureth for euer euer vpoÌ„ theÌ„ that feare him amp his righteousnes vpon childrens childreÌ„ 18 Unto them y â— keep his couenaÌ„t think vpon his commaundements to doe them 19 The Lord hath prepared his throne in heauen and his kingdome ruleth ouer all 20 Praise the Lord ye his Angels that excel in strength that doe his commandemeÌ„t in obeying the voyce of his woordâ— 21 Praise the Lord al ye his hostes ye his seruants that do his pleasure 22 Praise the Lord all ye his works in al places of his dominion my soule prayse thou the Lorde So hath he had mercy on vs in giuing vs his onely sonne With this faith w t those thaÌ„ksgeuings with these or such other like thoughts must wee receiue the sacrament of the body and bloode of our Lorde Iesus Christ. After this maner is all fearfulnesse driuen out of the soule of the Christian and charity is increased fayth strengthened the conscience quieted the toung neuer ceasseth to prayse God and to yéeld him infinit thanks for so great a benefite This is the vertue efficacie only trust of our soule This is the rocke wherevpon if the conscience be buylded it feareth nother tempest nor the gates of hel nor Gods wrath nor the law nor sinne nor death nor the diuels nor any other thing And forasmuch as the substance of the Lords supper and table consisteth is this diuine sacrament When the Christian is at it he must hold his eyes fastened continually vppon the passion of our gratious Sauiour beholding him on the one side vppon the crosse loden with all our sinnes and God on the other side punishing chastising and whipping his owne onely begotten and Déerebeloued sonne in steade of vs. O happie is that man that shutteth his eyes from al other sights and will neither heare nor sée any other thing than Iesus Christ crucified in whoÌ„ are layde vp and bestowed al the treasures of Gods wisdome and diuine knowledgeâ— Blessed say I is he that féedeth his minde with so heauenly a foode and maketh himselfe drunken in the loue of God with so sweete and singular a liquor But before I make an ende of this matter I will first aduertise the Christian that Sainte Augustine hath ordinarily béene woont too terme this holy Sacrament the bonde of charity and the mystery of vnity And he saith that whosoeuer receiueth the mystery of vnitie regardeth not the bond of peace receiueth not the Sacrament to his owne behooâ—e but as a witnesse agaynst himselfe Therfore we must vnderstaÌ„d y â— the Lorde hath ordeyned this holy sacrameÌ„t not only to make vs sure of y â— forgiueues of our sins but also to inflame vs to peace vnity brotherly charitie For in this Sacrament the Lord doth after such a maner make vs parlakers of his body as he becommeth al one thing w t vs we with him By reasoÌ„ wherof forasmuch as he hath but one body wherof he maketh vs Partakers it is méetâ— that we also shoulde by such partaking becom al one body together amoÌ„g our selues And this vntoÌ„ is represeÌ„ted by the bread of the sacrament which as it is made of many grains mingled kneaded together in such wise as one of them caÌ„ not be discerned froÌ„ another So also must we be toyned together after such a sort so vnited together into one agréement of mind as no diuision may créep in And this doth S. Paule shew vs when he saith Is not the cup of blessing which we blesse the coÌ„munioÌ„ of the blood of Iesus Christ is not the bread y â— we break the coÌ„munion of the body of Iesus Christe whereas we be many yet are we but one bread and one body forsomuch as we be all Partakers of one bread By these thinges we vnderstand that when we receiue his most holy coÌ„munion we must coÌ„sider that we are al of vs ingraffed into Christ are all become members of one selfsame body that is to wit of Iesus Christ in such wise as we caÌ„not offend defame or despise any of our brethren but we must therewithall offend defame and despise our saide head Iesus Christ neyther caÌ„ we be at variance w t any of our brethren but in likewise we must be at oddes with him Also we cannot loue him excepte wee loue him in our brethren Look how much care we haue of our owne bodie so much must we haue of our Christian brethren who are the meÌ„bers of our body And like as no parte of our body féeleth any griefe which spreadeth not it selfe into al the other parts so ought we to determine w t our selues that our brother feleth not any inconuenience which should not moue vs to coÌ„passioÌ„ With such maner of thoughtes must
his first spring from our first fathers and is the cause and fountaine of al the vices and iniquities that we commit wherfrom if we wil be deliuered return again to our first innocency to recouer the image of god first of all it standeth vs on hand so knowe our own wretchednes For like as no maÌ„ will euer séeke to the phisition except he know himselfe to be diseased or acknowledge the excellency of the Phisition and how much hée is boundâ— vnto him except hée knowe his own disease to be pestilent and deadly eueÌ„ so no maÌ„ acknowledgeth Iesus Christ the onely Phisition of our soules except he first know his owne soule to bee diseased neither can he perceiue the excelleÌ„cy of him nor how much he is bouÌ„d vnto him except hee first enter intoo the knowledge of his owne outrageous sinnes and of the incurable infirmity which wee haue receyued through the infection of our first fathers The second Chapter Howe the Law was geuen by God to the end that we knowing our sinne and not hauing any hope of ability to make our selues righteous by our own works should haue recourse to Gods mercy and vnto the righteousnes of faith OUR God therfore minding of his infinite goodnesse and mercy to send his onely Sonne to set free the wretched children of Adam knowing that first of all it behoued him to make them vnderstaÌ„d their owne misery chose Abraham in whose seede he promised to blesse al nations and accepted his ofspring for his peculiar people vnto whom after their departure out of Aegypt deliuerance from the bondage of Pharao hee by the meanes of Moyses gaue the Lawe which forbiddeth all lusting and commandeth vs to loue GOD with al our heart with al our soule and with all our strength in suche wise as our whole trust be reposed in him and we ready to leaue our life for his sake to suffer al tormentes in our members and to be berefte of all our goodes dignities and honours for the loue of our God choosing too die rather then to doe any thing that may mislike him bee it neuer so little and doyng all thinges in that behalfe with a mery heart and with all forwardnesse and cheerefulnesse Moreouer the Lawe commandeth vs to loue our neighbour as our selfe meaning by the Neighbor all maner of men as well friends as foes and it willeth us to doe to euery man as we woulde be done vnto to loue other mens cases as our owne And so by looking in this holy Law as in a cléere lookingglasse man doeth out of hand espy his owne great imperfection and vnablenesse too obey Gods commandementes and to render him the honour and loue which he ought to yeelde to his maker The first office of the Law then is to make sinne knowen as Saint Paule affirmeth And in another place hée sayth I had not known what sinne is but by the lawe The second office of the law is to make sinne increase for asmuche as we being quite gone from the obeying of God and become bondslaues to the Deuil being full of wicked works and inordinate affections cannot abide that God shoulde forbid vs to lust which increaseth so much the more as it is the more prohibited by reason whereof S. Paule saith that sinne was dead but the law came and raysed it vp againe and so it became out of measure great The thirde office of the Lawe is to shewe the wrath and iudgemente of God who threatneth death and euerlasting punishment to suche as kéepe not the Lawe throughout in al points For the holy scripture saith Curfed is hée that perfourmeth not throughly al the things that are written in the booke of the law And therefore S. Paul saith that the Law is a ministerie and that it bringeth foorth wrath The lawe then hauing discouered sinne and increased it and shewed foorth the wrath and inâ—igâ—ation of GOD who threatneth death executeth his fourthe office which is too put a man in feare who there vppon falleth â—â—too sorrowefulnesse and would faine satisfie the law but forasmuch as he séeth clearely that he is not able he wareth angry against God and would with all his heart y â— there were no God because he feareth too bée sore chastized punished by him according as S. Paul saith That the wisdome of the flesh is the enimie of God because it neither is nor can be subiect to the law of God The fifth office of the law which is the principall end and the most excellent and necessary office of it is to constraine a man too goe vnto Iesus Christ in like wise as the Hebrewes being dismaied were constrayned to appeale vnto Moses saying Let not the Lord speake vnto vs least we dye but speake thou vnto vs and we wil obey thée in all thinges And the Lorde answered vâ—rily they haue spoke excéeding well Yea they were not praysed for any other thing than for theyr desiring of a Mediator betwixt God and them which was Moyses who represented Iesus Christ that should be the Aduocate and Mediator betwéene God and man in respect whereof God said vnto Moyses I will rayse vp a Prophet among their brethren like vnto thée and I will put my worde in his mouth and hée shall speake vnto them all the things that I shall commande him and I will punish all those that wil not obey my word which he shall speake in my name The third Chapter How the forgiuenesse of our sinnes our iustification and our saluation depend vpon Iesus Christe WHen as our God theÌ„ had sent the said great Prophet which he had promised vs who is his only sonne to the end that he should set vs frée from the curse of the law and reconcile vs vnto our God that he should make our will fitte for good workes healing our fréewil and repayring in vs the foresaid Image of God which we had lost through the fault of our first parentes for asmuch as we know that vnder heauen there is none other name giuen vnto men whereby we may be saued but the name of Iesus Christ Let vs run vnto him with y â— feete of liuely faith east our selues betwéene his armes sith hée allureth vs so graciously crying Come vnto me all you that labour and are heauy load and I wil refresh you What comfort or what ioy in this life can bee comparable to this his saying there when as a man fâ—eling himselfe oppressed with the intollerable waight of his sinnes vnderstandeth so swéete and amiable wordes of the sonne of God who promiseth so graciously to refreshe and ryd him of his great paynes But all the matter lieth in acknowledging our owne weakenesse miserie in good earnest For he shall neuer know what is swéete who hath not tasted of the sowre And therefore Iesus Christe sayth If any man thirst let him come to me and drinke as if hee
had ment to say if a man know not himself to be a sinner nor thirst after righteousnesse hée cannot tast of the swéetnesse of Iesus Christe how swéete it is to talke of him to thinke of him and to follow his most holy life But when we once throughly knowe our owne infirmity by meanes of the law let vs hearken too S. Iohn Baptist who poynteth vs too the soueraigne Phisition with his Finger saying Beholde the Lambe of GOD which taketh away the sinnes of the worlde For hée it is that deliuereth vs from the heauie yoke of the Lawe abrogating and disanulling the curses and sharpe threatninges of the same healing all our infirmities reformyng our free will returning vs too our ancient innocency and repairing in vs the image of our God insomuch that according to S. Paules saying like as by Adam we bée all dead so by Iesus Christ we are al quickened And it is not to beléeued that the sinne of Adam which we haue by inheritance from him shoulde be of more force than the righteousnesse of Christe that which we also inherite by faith It séemeth that man hath great cause to complayne that without any reason why hée is conceaued and borne in sinne and in the wickednes of his parents by meanes of whoÌ„ death reigneth ouer all men But nowe is all our sorow taken away in as muche as by a like meane without any occasion geuen on our behalfe righteousnes and euerlasting life are come by Iesus Christe and by him death is sâ—aine whereof Saint Paul maketh a very godly discourse which I purpose too set downe héere following Wherfore faith he like as by one man sin entred into the world death by sinne euen so death went ouer al men forasmuch as al men haue sinned For vntil the law sinne was in the worlde but sinne was not regarded as long as there was no law Neuer the latter death reigned from Adam vnto Moyses euen ouer them also that sinned not after the like manner of the transgression of Adam who was a figure of him that was to come But yet the gift is not so as is the offence for if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Iesus Christe hath abounded vnto many Neither is y â— gift so as that which entred in by one that sinned For the fault came of one offence vnto condemnation but y â— gift is of many offences to iustification For if by the offeÌ„ce of one death reigned through one much more shall they which receiue the abundance of grace and of the gift of righteousnesse reigne in life through one that is Iesus Christ. Likewise then as by the offence of one that fault came on al men to condeÌ„nation so by the righteousnesse of one the benefite abounded toward all men to the iustification of life For as by one mans disobedieÌ„ce many were made sinners so by the obedience of one shal many also bée made righteous Moreouer the lawe entred thereupon that the offence should abound neuerthelesse where sinne abounded there grace abounded muche more that as sin hath reigned vnto death so might grace also reigne by righteousnesse vntoo eternall life through Iesus Christe our Lord. By these wordes of S. Paul wée manifestly perceiue the thing to be true which we haue said héereto fore that is to wit that the law was geuen too make sinne knowne which sinne wée doe also knowe not to be of greater force than Christes righteousnesse wherethrough we be iustified before God For euen as Iesus Christ is stronger than Adam was so is his righteonsnesse more mightie than the sinne of Adam And if the sinne of Adam was sufficient enough to make al men sinners and children of wrath without any misdéedes of our owne muche more shall Christes righteousnesse be of greater force to make vs all righteous and the children of grace without any of our owne good workes which cannot be good vnlesse that before we doe them we our selues be made good as Augustine also affirmeth Hereby a man may know in what errour they bée who by reason of some great offence despaire of Gods good wil imagining that he is not willing to forgeue couer and pardon al sinne hauing already punished and chastized all our â—â—â—es and iniquities in his owne onely begotten and dearly beloued sonne and consequently graunted a generall pardon to all mankinde which euery body enioyeth that beléeueth the gospel that is to say which beléeueth the happy tidings of the Apostles haue published through the whole world saying We beséeche you for Iesus Christes sake bée yée reconciled vnto GOD for he that neuer knew sinne was made a sacrifice for our sinne that we might become righteous in him The prophet Esay for seeing this great goodnesse of God writeth these heauenly wordes which doe so well paint out the passion of our Lorde Iesus Christ and the cause thereof as it is not to be founde better described eveÌ„ in the writings of the Apostles Who saith he wil beléeue our report and to whom is the arme of the Lord reuealed But hée shall growe vpp before him as a branch and as a roote out of a dry grounde hée hath neither forme nor beautie when wée shall sée him there shal be no fourme that wée should desire hym Hée is despised aâ—d reiected of men he is a man full of sorrowes and hath experience of infirmitie wee hidde as it were our faces from him hée was despised and wee estéemed him not Surely hée hath borne our infirmities and carried our sorrowes yet we did iudge him as plagued and smitten of God humbled but he was wounded for our transgressions he was broken for our iniquities The chastisement of our peace was vpon him and with his stripes we are healed All we like shéepe haue gone astray wee haue turned euery one to his owne way and the Lorde hath laide vpon him the iniquitie of vs all he was oppressed and he was afflicted yet did he not open his mouth He is brought as a shéepe to the slaughter as a shéepe before the shearer is dumme so he openeth not his mouth O great vnkindnesse O thing abhominable that we which professe our selues Christians and heare that the sonne of God hath taken all our sinnes vpon him and washed them out with his precious blood suffering himselfe to bee fastened too the Crosse for our sakes shoulde neuerthelesse make as though we woulde iustifie our selues and purchase forgeuenesse of our sinnes by our owne woorkes as who woulde say that the desertes righteousnesse and bloodshed of Iesus Christe were not enough too doe it vnlesse we came to put too our workes and righteousnesse which are altogether deâ—iled and spotted with selfe loue selfcliking selfprofite and a thousande other vanities for which wee haue neede to craue pardon at Gods hand rather then reward Neither doe we thinke
the man is bleâ—â—ed whom GoÌ„d accompteth righteous without good workes writeth thus S. Paul sayth that vnto him which beléeueth in Iesus Christ that is to wit to the Gentile his faith is imputed for righteousnesse as it was vnto Abraham In what wise theÌ„ thinke the Iewes to become righteous by the workes of the law and yet to be righteous as Abraham was séeing that Abraham became not righteous by the déedes of the Lawe but onely by faith Then is not the Law needful forasmuche as the sinner becommeth righteous before God through only faith according to gods gracious purpose as Dauid sayth The Apostle confirmeth that which he hath said by the Prophets example saying Blessed is y â— man whom God accepteth for righteous without workes Whereby Dauid meaneth that those men are very happy whoÌ„ God hath determined to accept for righteous before him by only faith without any paines taking or obseruation of the Law on theyr behalfe Thus sheweth hée the blessednesse of the time wherein Christ was borne insomuch as the Lord himselfe saith Many righteous men Prophetes haue coueted to sée the things that you sée and too heare the things that you heare haue not heard them The selfsame thing saith S. Ambrose in expounding the first cap. of the I. Epistle to yÌ„ Corinthians affirming openly y â— whosoeuer beléeueth in Iesus Christ is become righteous W tout workes without any desert receiueth forgiuenesse of his sinnes by faith alone Also he affirmeth the same thing in an Epistle which he writeth to Irenaeus saying let no man boast of his own workes for no man becommeth righteous by his owne workes but he that hath righteousnesse hath it of frée gift forsomuch as he is made righteous by Iesus Christ. TheÌ„ is 〈◊〉 faith that deliuereth by Christs blood for happy is hée whose sinne is forgeuen pardoned And S. Bernard in his thréescore and seuentéene Sermon vppon the Ballet of Ballets coÌ„firmeth the same saying that our owne merites beare no sway at all in making vs righteous which thing must be attributed wholy vnto grace w t maketh vs righteous fréely likewise dischargeth vs froÌ„ the bondage of sinne And he addeth that Iesus Christ marrieth the soule and â—oupleth it vnto himselfe by faith without that any desert of our works ought or can come betwéen But bicause I wil not be too long I wyll make an end of mine allegations when I haue vttered one very notable and good saiyng of Saint Ambrose in his booke intituled of Iacob concerning the blessed life The saide holy mansaith that like as Iacob hauing not on his owne behalfe deserued the birthright shrowded himselfe vnder the apparrell of his brother and cloathed him selfe with his garment which yéelded a very swéete sente and in that wise presented him selfe to his father to receiue the blessing vnder another maÌ„s person too his owne behoofe euen so is it requisite for vs to cloath our selues with the righteousnes of Iesus Christ by faith and to shrowd our selues vnder the diuine purenesse of our eldest brother if wée wyll be receiued for righteous afore God And certainely this is true For if wée appeare before God vnclothed of the righteousnesse of Iesus Christe out of all doubt we shal bée iudged worthie of euerlasting damnation But contrariwise yf GOD sée vs apparelled with the righteousnesse of his sonne Christ theÌ„ wil he surely take vs for righteous and holy and worthy of eternal life And verily it is a great rashnesse in such as pretende to attaine vnto righteousnes by y â— kéeping of Gods coÌ„mandements which are alcompreheÌ„ded in * louing God with all our heart with all our soule and with all our strength and our neighbour as our selfe But who is so arrogant or so madde as to presume that he is able to perfourme those commandements to the full Or who séeth not that Gods law requireth perfect loue and condemneth all vnperfectnesse Let euery man consider well his owne workes which partly shall séeme good vnto him and hée shall finde that they ought rather to be called transgressions of that most holy law according also as they be altogeather vncleane and vnperfect so that he must bee faine to vtter this saying of Dauids Enter not into iudgemente with thy seruant O Lorde for no man liuing shall bée found righteous in thy sight And Solomon saith who is hée that may say my hearte is cleane And Iob cryeth out What man is he that can be vndefiled and what man borne of woman can shewe him selfe righteous Beholde hee found no stedfastnesse among his Saints yea the heauens are not cleane in his sight Nowe muche more abhominable and filthie is man who drinketh iniquitie as it were water And S. Iohn saith If we say wée bée without sinne wée deceiue our selues And specially our Sauiour Iesus Christe teacheth vs to say as often as wee pray Forgeue vs all our trespasses as we forgiue them that trespasse against vs. And herby may wel be gathered the folly of those y â— make merchaÌ„dise of their workes presuming to saue by them not onely them selues but also their neighbors as though our Lord Iesus Christe had not sayd vnto them When yée haue doone all that euer is commanded you say yée we be vnprofitable seruantes wee have doone but as wee ought to doe Ye sée that although wee had perfourmed Gods lawe too the full yet neuerthelesse we shoulde esteeme and cal our selues vnprofitable seruants Nowe then séeing that men are so farre of from this ful perfourmance who is he that dareth be so bolde as to glorifie him selfe that hee hath added so great an ouerplus of deseruinges aboue the full measure as he may haue to deale abroade vnto others But to returne to our purpose I woulde that the proude sinner which beareth him selfe in hande that hée maketh himselfe righteous before God by doeing some workes which are allowable to the world would consider that all the works which procéed out of an vncleane and foule hearte are also vncleane and filthie and consequently cannot be acceptable vnto God nor haue any power to make the partie righteous Therefore wée must first of all cleanse the hearte if wee minde that our workes should please God The cleansing of the hearte proceedeth of faith as the holy Ghost affirmeth by the mouth of S. Peter Then must wee not say that the vnrighteous person and the sinner becommeth righteous good and acceptable vnto God by his owne workes But wée must of necessitie conclude that faith cleanseth our harâ—es and maketh vs good righteous and acceptable before God and furthermore causeth our woorkes too please him notwithstanding that they bée altogether vnprofitable and vnperfect For in as much as wée be become the children of God through faith hee considereth our workes not as a seuere rigorous iudge but as a most mercifull father hauing pitty of our frailenesse and regarding vs as
Christ and all that is his as we possesse our own garmēt And therfore to be clothed with Iesus Christ is nothing else but to beleeue for a certaintie that Christ is wholy ours and so is he in very déede if we beléeue so and hold our selues assured that by the same heauenly garment we be recetued into fauour before God For it is moste certaine that he as a most déere father hath geuen vs his sonne meaning that all his righteousnesse and al that euer he is can or hath done should be in our power and iurisdiction in such wise as it shoulde be lawfull for vs to make our boast of them as if we had done purchasen and deserued them by our owne strength And whosoeuer beléeueth this shal find that his belief is good true as we haue shewed heretofore Then must the Christiā haue a stedfast faith beliefe y ◠al the goods al the graces al the riches of Iesus Christ are his for sith y ◠God hath geuen vs Iesus Christ himself how should it be possible that he hath not geuen vs all things w t him Wow if this be true as true it is in déed y ◠Christian may rightly say I am y ◠child of God Iesu Christ is my brother I am Lord of heauē and earth of hel of death of the law insomuch as the law cannot accuse me nor lay any curse vppon me bicause the righteousnes of God is become mine And this fayth is it alone y ◠maketh a mā to be called a christī which clotheth him with Iesus Christ as we haue saide afore And boldly may this be called a great mystery wherunder are contamed marueilous things things not hearde of cōcerning y ◠great God which cānot enter into mās heart except God do first soften it w t his holy grace as he hath promised to do by his holy prophet saying I wil giue you a new heart and I wil put a new mind into you and I wil take away the stony hart out of your bodie I wil giue you a heart of flesh Now then he that beléeueth not after the said maner that Iesus Christ with all the goods that he possesseth is his cannot call himselfe a true Christian nor euer haue a quiet and ioyfull conscience nor a good and feruent courage too doe good but shal easily faint in doyng of good woorkes yea and moreouer hee shall neuer bee able to doe woorkes that are truely good This only beléefe and trust y ◠we haue in the merites of Iesus Christ maketh men true christians stout cheereful mery louers of God ready to doe good works Possessors of Gods kingdome and of God himselfe his right dearely beloued children in whō the holy Ghost doeth truely dwell What heart is so cowardly cold vile which cōsidering the inestimable greatnesse of the gift that God hath bestowed vpon him in geuing him his owne so welbeloued sonne with all his perfectnesse is not inflamed with an exéeding earnest desire to become like vnto him in good works specially séeing that the father hath giuen him vnto vs for an example wheron we must continually loke framing our life after such a sort as it may be a true counterpaine of the life of Iesus Christ forasmuch as Christe as saith S. Peter hath suffered for vs leaning vs an ensample to the ende that wée should follow his footesteppes Out of this consideration issueth another kinde of clothing of a mans selfe with Christe which we may terme an example clothing for so much as the christiā must frame his whole life after y ◠example of Christe fashioning himselfe like vntoo him in all his déedes words thoughts leuing his former wicked life decking himselfe with the new life that is to wit with the life of Christe By reason whereof S. Paul saith Let vs cast away the workes of darkenesse and put on the armour of light not in feasting nor in drunkennesse nor in chambering wantonnesse nor in striefe but put vpon you the Lorde Iesus Christe and make no preparation for the flesh nor for the lustes thereof Héereupon the true Christian being in loue with Iesus Christ saith in him selfe Sith that Iesus Christe not hauing any néede of mée hath redéemed mee with his owne blood and is become poore to inriche mée I will likewise geue my goodes yea and my very life for the loue and welfare of my neighbor And like as I am clothed with Iesus Christ for y ◠loue he hath borne to me so wil I haue my neighbor in Christ to cloath himself with me and with my goodes likewise for ◠loue that I beare him for Christes sake He that doth not so is no true Christian for he cannot say that he loueth Iesus Christe if he loue not the members brothers of him if we loue not our neighbour for whose sake Christ hath shed his blood wée cannot truely say that wée loue Iesus Christe who being equal with God was obedient to his father euen to the death of the crosse hath loued and redéemed vs geuing himselfe vnto vs with al that euer he hath After the same maner we being rich hauing abundance of good things at Christes hande must also be obedient vnto God to offer giue our workes al that me haue yea euen our selues to our neighbours and brethren in Iesus Christe seraing them and helping them at theyr néede and being to them as another Christe And like as Iesus Christ was lowly and gentle and far from all debate and strife so must wee set our whole mind vpon lowlinesse and méekenesse eschewing al strife and impacience as well which consist in wordes and reasoning as in déedes And as Iesus Christ hath indured all the persecutiōs spites of the world for y ◠glory of God so must we with al patientnes chéerefully beare the persecutiōs and reproches that are done by false Christians to all suche as will liue faithfully in Iesus Christ who gaue his life for his enemies and praied for them vpon the crosse and so must wée also pray alwayes for our enemies willingly spēd our life for their welfare And this is to folow Christs steps according as S. Peter saith For whē wée know Iesus Christ with al his riches to be our own good which thing is to be clothed with Christ too become pure cleane w tout spot ther remaineth nothing more for vs to doe but to glorifie God by following the life of Iesus Christe and to doe to our brethren as Christe hath doone to vs and specially forasmuch as wee bee warranted by his word that whatsoeuer we do to his brethren ours he accepteth it as a benefit doone to himselfe And doubtles séeing that the true Christiās are members of Christ we cannot do either good or euil to the true Christians but wee doe it likewise vntoo Christ
wee prepare our selues to this holy sacrament quickening vp our spirites with a feruent loue to our neighbourward For what greater spurre caÌ„ we haue to prick vs to loue one another thaÌ„ to sée that Iesus Christ by giuing himself vn too vs not onely allureth vs too geue our selues one to another but also by making himselfe common to vs all maketh vs also to be al one selfesame thing in him In respect wherof we ought to couet procure that in al of vs there may be but one mind one heart one touÌ„g accorded vnited together in thought words déeds And wée must mark wel that as oft as we receiue this holy and woorthy sacrament we binde our selues to all the dueties of charity as not to offende any of our brethren nor too leaue any thing vndone that may be profitable and helpfull in their necessity But if ther come any to this heauenly table of the Lord y â— are diuided at variaÌ„ce w t their brethreÌ„ the same must assure themselues that they eat vnworthily are guilty of the body blood of the Lorde that they eate and drinke their own damnation for that there wanted nothing on their behalfe but y â— the body of Iesus Christ was rent plucked in péeces again whilest they by hatred are diuided froÌ„ their brethren y â— vs to wit froÌ„ the members of Iesus Christ haue not any part w t him and yet neuertheles in receyuing this holy communion pretended to be Iéeuâ— that their whole saluation consisteth in the participation and vnion with Iesus Christ. Then let vs goe my brethreÌ„ to the receiuing of this heauenly bread to celebrate the remembrance of our Lords passion and to strengthen and fortify the belief and assurance of the forgiuenesse of our sinnes with the remembraÌ„ce therof and to quicken vp our minds toungs to praise exalt the infinit goodnes of our God and finally to cherish brotherly loue and to witnes y â— same one to another by â— streight vnioÌ„ w t al of vs haue in the body of our Lord Iesus Christ. Besides prayer and the remembring of Baptisme and the often resorting to the most holy communion there is one other very good remedy against di strust fearfulnes which is no lesse friend to Christian charity namely the remembrance of our predestination and election to eternal life grounded vpoÌ„ the word of God which is the sword of the holy Ghost wherwith we may beate back our enimies Reioyce ye in this saith the Lorde that your names are written in heauen There is no greater ioy in this life nor any thing that more comforteth the ChristiaÌ„ that is afflicted tempted or falne into any sinne than the remembraÌ„ce of predestinatioÌ„ the assuring of our selues that we be of the number of them whose names are written in the book of life w t are chosen to be fashioned like vnto the image of Iesus Christ O how unspeakeable is the comfort of him y â— hath this fayth museth coÌ„tinually in his heare vppon this excéeding swéet predestination wherby he knoweth y â— although he fall often yet notw tstanding God his father who hath foreordeined him too euerlasting life holdeth him vp reacheth out his hand vnto him coÌ„tinually And he saith continually in himselfe if God haue chosen me and predestinated me to the glory of his children who can hinder me If God bee with vs sayth S. Paule who can be against vs Nay rather to the end that the predestination may be accoÌ„plished in vs he hath sent his déere beloued sonne who is a most sure earnest penny pledge vnto vs that wee which haue receiued the grace of the Gospel are Gods children chosen to eternall life This holy PredestinatioÌ„ mainteineth the true christiaÌ„ in a continual spiritual ioy increaseth in him the indeuour of good works and inflameth him with the loue of God and maketh him enimy tothe worlde and to sinne Who is so fierce and hardharted which knowing that God of his mercy hath made him his child from euerlasting will not by by be inflamed to loue God Who is of so vile base courage y â— he will not estéeme al the pleasures al the honors al the riches of the world as filthy myre when he knowes that he hath made him a â—itizen of heauen yea these are they that worship God rightly in spirit truthe receiuing al thinges as well in prosperity as in aduersity at the haÌ„d of God their father â—nd euermore praising and thanking him or all as their good father who is righteâ—us and holy in al his woorks These being inflamed with the loue of God and armed with the knowledge of their Predestinatiâ—n feare neither death nor sinne nor the diuel nor hel neither know they what the wrath of God is for they sée none other thing in God but loue and fatherly kindenesse towardes them And if they fall into any troubles they accept them as tokens of Gods fauour crying out with S. Paule Who is it that shal separate vs from Gods loue shal tribulations shall anguish shall persecution or hunger or nakednes or perill or sword as it is written for thy sake are we killed all the day long and counted as shèep appoynted to the slaughter But in al these things we get y â— vpper haÌ„d through him that hath loued vs. Wherfore it is not for nought that Saint Iohn saith how the true Christians know right wel that they must be saued and glorified that by reasoÌ„ of the same affiance they make themselues holy as Iesus Christ is holy And when S. Paul exhorteth his disciples too a good and holy life he is wont to put them in remembrance of their election and predestination as of a thing of very great force to stirre vp the mindes of the true Christians to the louing of God and too the perfourmance of good woorkes And for the same cause our good Lord Iesus Christ speaketh openly of this holy predestination as one that knew of how great importaunce the knowledge therof is to the edifiyng of his electe But perchaÌ„ce thou wilt say to me I know well that they whose names are written in heauen haue cause to liue in continuall ioy glorifie God both in woord and déede but I know not whether I am of that nuÌ„ber or no therfore I liue in continual feare specially because I know my selfe to be an excéeding weake and frayle sinner from the violence whereof I am not able to defende my selfe but that I am ouercome of it daily And furthermore forasmuche as I sée my selfe continually afflicted and troubled with diuerse temptations mée thinks I do as it were behold with mine eyes y â— wrath of God scourging me To answere to these doubts of thine I say my right déere brother that thou must assure thy selfe that al these are but temptations of the diuel
with diuerse temptations And therefore when the holy Scripture threatneth and frayeth the christians they must vnderstande that it speaketh to such as are so licencious that for somuche as they kéepe not the thankfulnesse honesty that beloÌ„ng to Gods children they must be handled as seruantes and hilde in awe vntill they come to taste and féele how swéete and pleasant the Lord is and untill such time as faith worke his affectes in them and that they haue so much childly loue as may suffice to kéepe and mainteine them in honestie of Christian conuersation and in folowing the example of our Lorde Iesus Christe And when the selfe same scripture exhorteth Christians to the true feare it meaneth not that they should feare the iudgement and wrath of God as though it were presently ready to condeÌ„ne theÌ„ for as I haue saide already by the record which the holy Ghost geueth to theyr spirite they knowe that God hath chosen them and called them of his owne méere mercy and not for their deserts By reason whereof they doubt not at all but y â— by the selfesame goodnesse mercy he will mainteine them in the happy state wherein hee hath placed them And after suche manner scripture exhorteth them not to slauish feare but to childishe that is to wit that like good children they shoulde bee loath too offend against the Christian religion or to commit any thing against the duty and honestie of Gods true children and likewise too gréeue the holy Ghost that dwelleth in them to the ende that knowing the corruptednesse of our nature wée shoulde alwayes be héedefull and diligent and neuer haue any trust in our selues for in our flesh and in our mindes do the appetites and affections continually dwell which as deadly enimies of the soule lay a thousande snares and baytes for vs incessantly labouring too make vs prowde ambicious lecherous and couetous This is the feare wherevnto the whole Scripture exhorteth the Christiaes that haue once tasted howe swèete the Lorde is and which bestowe all their indeuour in following Christes footesteppes who cast not from them this holy feare because they labour to put of the old man And the good Christians must neuer bereaue themselues quite cleane of this childly feare which is the singular friende of Christian charitie like as the slauishe feare is such an enemie vnto it as they can by no meanes dwell togeather And by the the foresaide thinges a man may plainely perceiue that the good Christian ought neuer too doubt of the forgiuenesse of his sinnes nor of Gods fauour Neuerthelesse for the better satisfiyng of the Reader I purpose too set downe héere vnder certayne authorities of the holy Doctours which comfirme this foresaid trueth Saint Hyllary in his fifth Canon vpon Matthew sayth it is Gods wyll that we should hope without any doubting of his vnknowne wil. For if the beliefe bée doubtfull there can bée no righteousnesse obteined by beléeuing And thus wée sée that according to S. Hyllary a man obteineth not forgeuenesse of his sinnes at Gods hande except hèe belèeue vndoubtedly to obteine it And good right it is that it shoulde bée so For he that doubteth is like a waue of the sea which is tossed and turmoyled with the winde And therefore let not such a one thinke to obteine any thing at Gods hand But let vs heare Saint Augustine who in his Manuell counselleth vs too driue away the saide foolish imagination which intendeth to dispossesse vs of the foresaide good and sage assurednesse Let such foolish imagination sayth hee murmure as much as it lifteth saying who art thou How 's great is that glory By what desertes hopest thou too obteine it I answere assuredly I knowe in whome I haue beléeued and I know that hée of his great loue hath made mée his sonne I knowe hée is true of his promise and able too perfourme his worde For hée can doe what hée will And when I thinke vpon the Lords death the multitude of my sinnes cannot dismay mée 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 and the merâ—y of the Lorde is my desert I am not poore of desert so long as the Lord of mercy sayleth me not And sith the mercies of y â— Lord are many many also are my deseruinges The more y â— hée is of power to saue the more am I sure to bée saued The same S. Augustin talking with GOD in another place sayth that hée had despayred by reason of his great sinnes and infinite negligences if the woorde of GOD had not become flesh And aâ—one after hée sayth these wordes All my hops all the assurance of my trust is setled in his precious blood which was shed for vs and for our saluation In him my poore heart taketh breath and putting my whole trust in him I long to come vnto thée O Father not hauing mine owne righteousnesse but that righteousnesse of thy sonne Iusus Christe In these two places Saint Augustine sheweth plainely that the Christian must not be afraide but assure him selfe of righteousnesse by grounding himselfe not vpon his owne workes but vpon the precious blood of Iesus Christe which cleanseth vs from all our sinnes and maketh our peace with GOD. Saint Bernarde in his first Sermon vppon the Annunciation saueth moste euidently that it is enough to beléeue that a man can haue forgiuenesse of our sinnes but by Gods mercy nor any one good desire or abilitie too doe so muche as one good worke except GOD geue it him no nor that a man cannot deserue eternall life by his workes but if GOD geue him the gifte so to beléeue But besides all these things sayth Saint Bernard which ought rather too bée counted a certaine entraunce and foundation of our faith it is néedeful that thou beléeue also that thy sinnes are forgeuen thée for the loue of Iesus Christe Sée howe this holy man confesseth that it is not enough too beléeue generally the forgeuenesse of sinnes but hée must also beléeue particularly that his owne sinnes are forgeuen him by Iesus Christe and the reason is ready at hande namely that forasmuche as GOD hath promised thée to accept thée for righteous through the merites of Iesus Christe if thou beléeue not that thou art become righteous through him thou makest GOD a lyer and consequently thou makest thy selfe vnworthie of thy grace and liberality But thou wilt say to me and I beléeue wel the forgeuenesse of sinnes and I knowe that GOD is true but I am afraide that I am not worthie to haue so great a gift I answere that the forgiuenes of thy sinnes shall not be a gift of free grace but a wages if God woulde geue it thée for the worthinesse of thy workes But I reply vpon thée that God accepteth thée for righteous and laieth not thy sinne to thy
charge because of Christs merits which are geuen vnto thée and become thine by faith Therefore following the Counsell of Saint Bernard beléeue thou not onely the forgeuenesse of sinnes in generall but also apply the same beliefe to thine owne particular person by beléeuing without any doubt that all thy misdoinges are pardoned thée through Iesus Christ. And in so doing thou shalt geue the glory vnto GOD by confessing hym too bée mercifull and true and shalt become righteous and holy before GOD forsomuche as by the same confession the holynesse righteousnesse of Iesus Christ shalbée communicated vntoo thée But to returne to our purpose of Predestination I say that by the thinges aboue mencioned a man may euidently perceiue that the assurance of Predestination doeth the hurt but rather greatly profite the true Christians And I thinke not that it can hurt the false Christians and reprobates For albeit that such manner of folke woulde beare themselues in hande and pretende too the worldewarde too bée of the number of the predestmate yet can they neuer perswade theyr owne consciences which will euer bée gnawing and crying out to the contrary But yet it séemeth greatly that the doctrine of Predestination may hurt them For they bée woonts to say If I bée of the number of the reprobates what shall it auayle mée too doe good workes And if I bée of the number of the predestinate I shal be saued without any labouring of mine too doe good workes I answere thée at fewâ— wordes that by suche diuelishe arguments they increase Gods wrath against themselues who hath disclosed the knowledge of Predestination too the Christians too make them whot and not colde in the loue of God and to set them forwarde and not backeward vnto good workes And therefore the true Christian on the one side holdeth himselfe assuredly predestinated vnto euerlasting lyfe and to be saued not at all by his owne merits but by Gods election who hath predestinated vs not for our owne works sakes but to shew the greatnesse of his mercie And on the other side endeuoureth himselfe to doe good woorkes after the example of Iesus Christ asmuch as if his saluation depended vpon his own pollicy and paines taking As for him that ceasseth to do good because of the doctrine of Predestination saying If I be predestinated I shall be saued without strayning of my selfe to doe good woorkes he sheweth euidently that his trauelling is not for the loue of God but for the loue of himselfe By reason whereof the woorkes that he doeth may perhaps be good and holy too the sight of men but they bee wicked and abhominable before the Lorde God who hath an eye to the intent And herevppon it may be gathered that the doctrine of PredestinatioÌ„ worketh rather good than harm to the false Christians For it discouereth their hypocrisâ—e which cannot cure it selfe so long as it lieth hidden vnder the mantle of outward workes But I woulde hauâ— them that say I will not streine my selfe to doe wel for if I be predestinated I shal be saued without tiring of my self so much I say I woulde haue them tell me howe it happeneth that when they be diseased they say not also I will haue neither Phisition nor phisicke for looke what God had determined vpon me cannot but come too passe why eate they why drinke they why till they the ground why plant they Uines why be they so diligent in doing all thinges conuenient for to sustaine y â— bodie why say they not also that all these turmoylings pollicies trauailes of ours are superfluous forasmuch as it is not possible but that whatsoeuer God hath foreséene and determined concerning our life death must néeds come to passe And therfore if Gods prouideÌ„ce make theÌ„ not negligent and idle in thinges pertayning to the bodie why should it make theÌ„ more slouthfull and negligent in that which concerneth the Christian perfection which without all comparison is farre nobler then the body But forasmuche as we sée that neyther Iesus Christ nor Saynte Paule for any doubt of offending the reprobats haue forborne to preache the trueth which is necessary to the edifying of the chosen for the loue of whom the euerlasting sonne of God became man and was put to death vpoÌ„ the Crosse we also in likewise ought not to forbeare the preaching of Predestination to the true Christians forasmuche as wee haue séene that it importeth greate edification Now are we come to the end of our purpose wherein our thiefe intent hath béene according to our small power to magnify the wonderful benefit which the Christen man hath receiued by Iesus Christ crusified to shewe that faith of her selfe alone iustifieth that is to wit that God receiueth holdeth them for righteous which beleue stedfastly y â— Christ hath made full amends for their sinnes howbeit that as light can not be separated from fire which of it selfe burneth and deuoureth al thinges euen so good woorkes cannot bee separated from saith which alone by it selfe iustifieth And this holy doctrine which exalteth Iesus Christ and represseth abateth the pride of man hath and alwayes shal be reiected and fought agaynst by such Christians as haue Iewish myndes But happie is hée who following the example of Saint Paule spoyleth himselfe of his owne righteousness and would haue none other righteousnesse than that which is of Iesus Christ wherewith if he be clothed and appareled he may most assuredly appeare before God and shal receiue his blessing and the heritage of heauen and earth with his onely sonne Iesus Christ our Lorde too whom be al honor praise and glorie from this time foorth for euermore Amen Christ is the end of the Law ¶ Imprinted at London at the three Cranes in the Vintree by Thomas Dawson for George Bishop and Thomas Wodcocke 1580. 2. Cor. ◠〈…〉 12. The state of man before and after that he had sinned Psalm 114 Psalm 14. Originall sinne A very good comparison Who is our neighbour The first office or duety of the Law Rom. 3. 7. The second office of the law The thirde office of the law Deut. 27. 2. Cor. 3. The fourth office of the lawe Rom. 4. The fifth office of the law Exod. 2â—â— Collo 3. Actes 4. Matth. 11. Iohn â— Iohn ◠〈…〉 Iohn 8. 1. Cor. 15. Psalm 50. Rom 3â— The greatnes of sinne ought not â—o cause despayre â—or 5. Galat. 5. An excellent comparison of the vnability of our own works â—eb 7. Iohn 12. Phil. 3. 1. Cor. 1. How man is deliuered set free from the curse of the law Galat. 3. Rom. 8. Colos. 2. 1. Cor. 15. How we receiue the likenesse of God A very good similitude expressing the manner how our sinnes are taken away by Christ. Math. 28â— Philip. 2. Ephe. â— Iohn 3. Howe the â—aithfull mans soule is assured of 〈◊〉 being maâ—â—ed vnâ—o Christe Acts. 5. Mat. 3. 2. Cor. 3. Iohn 6. Iohn 3. Iohn 11. I. Iohn 12.
1. Iohn 4. 〈◊〉 2. A very goodly similitude and fitte for the expressing of the free forgiuenes of 〈◊〉 for Iesus Christes â—ake 〈…〉 â—eb 4. â—eb I0 Heb. 8. Rom. 4. Gen. 15. Rom. 2. Galat. 3. Abac. 2. Galat 3. Rom. 10. S. Augustin Origen * Mary Magdalâ— Luke 6. Faith is the marke of those that are iustified Esay 64. S. Basil. S. â—iâ—â—â—lary S. Ambrose Rom. 4. Psalm 31. S. Bernard Gâ—n 17. A very good comparison how we bee clothedwith the righteousnes of Iesus Christe No man can boast of the perfourmance of Gods lawe Psalm 102 Prou. 20. Iob. 15. â— Ihon. 2. Matth 6. Luke 17. Acts. 15. How the woorkes of the faithful though they be vnperfit please God Matth. 25. In what maner faith iustifiet â—phe 3. Mat. 12. Rom. 6. S. Paule calleth theÌ„ saints whoÌ„ we call Christians He that beleeueth cannot be with out good workes Mark 2. Iames 2. Apoc. 3. A liuely coÌ„parison Ihat S. Iames meant concerning works Iames. 2. A heanenly comparison Iohn 17. Rom. 4. 2. Cor. 6. 1. Pet-2 â— Galat. 3. 〈◊〉 9. Galat. 6. â—â—ke 2. 〈◊〉 2. Rom. 8. Gala. 3. Rom. S. Iesus thrist the 〈◊〉 example of Christians 2. â—et 2. Ephe 4. Rom. 15. 〈◊〉 2. Marke 12. 2. â—im 2. Rom. 12. 1. Tim. 1. Galat 5. Luke 9. Iohn 15 Phillip 3. 2. Cor. 12. 2. Cor. 4. Galat. 6. Rom. 5. After what sort pacieÌ„ce ingendreth tryall Rom. 8. â— Cor. 2. Marke 9. Fourereme dies against the temptations of Distrust Prayer Math. 9. 1. Ches 5. True praiâ— Baptisme 1. Pet. 3. Marke 10. Galat. 3. Rom. 4. Psâ—lâ—â— 3. The supper of the Lord. Luke 22. Marke 16. Gaâ—at 3. Heb. ◠〈◊〉 lib. 1 Iohn 6. 1. Cor. 11. What is ment by not making a diâ—fereÌ„ce of thâ— Lords body Hee that receiueth this Sacramenâ— protesteth himselfe too trust in none other thing than the blood of Christe Rom. 4. Rom. 8. Why the holy sacrament of thankesgiuing was ordainâ—d Christen peace and vnion are betokened by the bread and wine â—e that offeÌ„eth one of his ChristeÌ„ brethren offendeth Christ 〈◊〉 A preparation to the receiuing of the holy Sacramenâ— He that receiueth the Sacrament bindeth himâ—selfe to all the dueties of charity The true end for which the holy sacrament is ordained The foâ—rth remedy against 〈◊〉 Ephe. 5. Luke 10. Psal. 36. Rom. â— Be that receiueth the Gospel is sure that he is predesinateâ— The effect proceeding of the knowledge of predestination Rom. 8. Heb. 3. Heb. 10. Afflictions are no signes of reprobation Pro. 5. A true mark to knowe God children by Ephe. 2. Wherefore the Apostle calleth the holy Ghost she spirit of promise Galaâ— â— Rom. â— Rom 8. A true mark of Predestiâ—n 1. Eor 2. Rom. 8. 1. Cor. 1â— He that glorieth not that he hath the holy Ghost is no true Christian Iohn 14. Eccle. 6. 1. Cor. 4. A man may know that he is in Gods fauoure By the chaâ—ces of this life no maâ— can iudge whether a man bee in Gods fauor or displeasure Rom. 3. 5. Phillip 3. 2. Tim. 4. Rom. 8. Phâ— 1. The two sortes of feare childly â—â—uish â— Tim. 1 Rom. 14 Ephe. 6. Phillip 4. 1. Pet. 1. The slauish feare threateneth the wicked and thâ— childly feare encourageth the chosen The effects of childly feare Ephe. 4. The Christian may warrant himself the forgeuenesse of his sinnes S. Hillary Iames. 1. S. Auguâ—t S. Bernard Eche one must beleue particularly his sinnes are released forgeuen him freely