THe holy Scripture saith, that God The state of man before & after that he had sinned. created man after his owne I­mage and likenesse, making him, as in respect of his body, im­passible; and as touching his Soule, righte­ous, true, good, mercifull, and holy. But af­ter that, he being ouercome with desire of knowledge, had eaten of the Apple that God had forbidden him, he lost the said Image and likenesse of God, and became like the bruite beasts, and like the diuell who had abused him. For as touching his Soule, he became vnrighteous, vntrue, cruell, pittilesse, and the enemy of God: and as touching his body, he became passible, and subiect to a thousand inconueniences and diseases: and not onely like, but also inferiour to brute beasts. And euen as if our forefathers had obeyed God, they should haue left vs their righteousnesse and holinesse as an heritage: euen so by being [Page 2] disobedient vnto God, they haue left vs the Inheritance of vnrighteousnesse, wicked­nesse, and Gods displeasure, in such sort as it is vnpossible for vs (through our owne strength) to loue God, or to frame our selues vnto his holy will. Nay we be enemies vnto him, as to one that must punish our sinnes, because he is a iust Iudge, and therefore can we not any more trust wholly to his holy mercy. To be short, our whole nature was corrupted by Adams sinne. And like as erst it had superiority aboue all creatures, so became it an vnderling to all, the bondslaue of Satan, sinne, and death, and condemned to the mise­ries of hell. Also he lost his iudgement alto­gether, and began to say that good was euill, and euill good: esteeming false things to be true, and true things to be false. Which thing the Prophet considering, saith: that all men are lyers, and that there is not one that Psal. 114. doth good, because the diuell like a stout man Psal. 14. of Armes, ruleth his owne palace, that is to wit, the world, whereof he became the prince and lord. There is no tongue that can ex­presse the thousandth part of our misery, in that we being created by Gods owne hand, haue lost the said Image of God, and are be­come like the diuell, and too like to him in nature and condition, willing whatsoeuer [Page 3] he willeth, and likewise refusing whatsoeuer he misliketh. By reason whereof being gi­uen vp for a prey to that wicked spirit, there is no sinne so grieuous, which euery one of vs would not be ready to doe, if the Grace of God stay vs not. And this our de­priuation of righteousnesse, and this forward Originall sinne. inclination to all vnrighteousnesse and nangh­tinesse, is called originall sinne: the which we bring with vs from out of our mothers wombe, so as we be borne the children of wrath: and it hath had his first spring from our first fathers, and is the cause and foun­taine of all the sinnes and iniquities that we commit; wherefrom if we will be deliue­red and returne againe to our first innocency, to recouer the Image of God: first of all it standeth vs on hand to know our owne wretchednesse. For like as no man will euer A very good compari­son. seeke to the Physicion, except he know him­selfe to be diseased, or acknowledge the ex­cellency of the Physicion, and how much he is bound vnto him, except he know his owne disease to be pestilent and deadly: euen so no man acknowledgeth Iesus Christ the onely Physicion of our soules, except he first know his owne soule to be diseased: neither can he perceiue the excellency of him, nor how much he is bound vnto him, except he first [Page 4] enter into the knowledge of his owne outra­gious sinnes, and of the incurable infirmity, which we haue receiued through the infecti­on of our first fathers.

OVR God therefore minding of his in­finite goodnesse and mercy to send his onely Sonne to set free the wretched chil­dren of Adam, and knowing that first of all it behooued him to make them vnder­stand their owne misery: chose Abraham, (in whose seede hee promised to blesse all Nations,) and accepted his off-spring for his peculiar people, vnto whom, (after their departure out of Egypt, and deliuerance from the bondage of Pharao,) he by the meanes of Moyses, gaue the Law, which forbiddeth all lusting, and commandeth vs to loue GOD with all our heart, with all our soule, and with all our strength, [Page 5] in such wise, as our whole trust be reposed in him, and we ready to leaue our life for his sake, to suffer all torments in our members, and to be bereft of all our goods, dignities, and honours for the loue of our God, choo­sing to dye, rather then to doe any thing that may dislike him, be it neuer so little: and do­ing all things in that behalfe with a merry heart, and with all forwardnesse and cheere­fulnesse. Moreouer, the Law commandeth vs Who is our neighbour. to loue our neighbour as our selfe, meaning by the Neighbour, all manner of men, as well friends as foes: and it willeth vs to doe to euery man as we would be done vnto, and to loue other mens cases as our owne. And so by looking in this holy Law as in a cleere looking glasse, man doth out of hand espy his owne great imperfection and vnablenesse to obey Gods Commandements, and to render him the honour and loue which he ought to yeeld to his Maker. The first office of the Law then, is to make sinne knowne, as The first office or duty of the Law, Rom. 3. and 7. Saint Paul affirmeth. And in another place he saith, I had not knowne what sinne is, but by the Law. The second office of the Law, is to make sinne increase, forasmuch as we being quite gone from the obeying of God, The se­cond office of the Law. and become bond-slaues to the diuell, being full of wicked workes and inordinate affe­ctions, [Page 6] cannot abide that God should forbid vs to lust, which increaseth so much the more, as it is the more prohibited: by rea­son whereof Saint Paul saith, that sinne was dead, but the Law came and raised it vp a­gaine, and so it became out of measure great. The third office of the Law, is to shew the The third office of the Law. wrath and iudgement of God, who threat­neth death and euerlasting punishment, to such as keepe not the Law throughout in all points. For the holy Scripture saith, Cursed Deut. 27. is hee that performeth not throughly all the things that are written in the booke of the Law. And therefore Saint Paul saith, That 2 Cor. 3. the Law is a ministery, and that it bringeth forth wrath. The Law then hauing discoue­red sinne, and increased it, and shewed forth the wrath and indignation of God who threatneth death, executeth his fourth office, which is to put a man in feare, who thereup­on The 4th. office of the Law. falleth into sorrowfulnesse, and would faine satisfie the Law: but forasmuch as hee seeth cleerely, that he is not able: he waxeth angry against God, and would with all his heart that there were no God, because he fea­reth to be sore chastised and punished by him, according as Saint Paul saith, That the wisedome of the flesh is the enemy of God: Be­cause Rom. 4. it neither is, nor can be subiect to the [Page 7] Law of God. The fifth office of the Law (which is the principall end, and the most ex­cellent The fifth office of the Law. and necessary office of it) is to con­straine a man to goe vnto Iesus Christ, in like wise as the Hebrewes, being dismayed, were constrained to appeale vnto Moses, saying: Let not the Lord speake vnto vs, lest Exod. 20. we dye, but speake thou vnto vs, and we will o­bey thee in all things. And the Lord answe­red: Verily, they haue spoken exceeding well. Yea, they were not praised for any other thing, then for their desiring of a Mediator betwixt God and them, which was Moses, who represented Iesus Christ, that should be the Aduocate and Mediator betweene God and man. In respect whereof God said vnto Moses, I will raise vp a Prophet among their brethren like vnto thee, and I will put my Word in his mouth, and he shall speake vn­to them all the things that I shall command him, and I will punish all those that will not obey my Word, which he shall speake in my name.

VVHen as our God then had sent the said great Prophet which he had promised vs (who is his only Sonne,) to the end that he should set vs free from the curse Coloss. 3. of the Law, and reconcile vs vnto our God: that he should make our will fit for good workes, healing our free-will, and repairing in vs the foresaid Image of God which we had lost through the fault of our first parents: Acts 4. forasmuch 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 runne vnto him with the feet of liuely faith, and cast our selues be­tweene his armes, sith he allureth vs so graci­ously, crying: Come vnto me, all you that la­bour and are heauy laden, and I will refresh Matth. 11. you: What comfort or what ioy in this life can be comparable to this his saying there, when as a man feeling himselfe oppressed with the intolerable waight of his sinnes, vnderstandeth so sweet and amiable words of the Sonne of God, who promiseth so [Page 9] graciously to refresh and rid him of his great paines? But all the matter lyeth in acknow­ledging our owne weakenesse and misery in good earnest. For he shall neuer know what is sweet, who hath not tasted of the sowre. And therefore Iesus Christ saith: If any man Iohn 7. thirst, let him come to me and drinke: as if he had meant to say, If a man know not him­selfe to be a sinner, nor thirst after righteous­nesse, he cannot taste of the sweetnesse of Ie­sus Christ, how sweet it is to talke of him, to thinke of him, and to follow his most ho­ly life. But when we once throughly know our owne infirmitie by meanes of the Law: let vs hearken to Saint Iohn Baptist, who pointeth vs to the Soueraigne Physician with his finger, saying: Behold the Lambe of God, Iohn 8. which taketh away the sinnes of the world. For hee it is that deliuereth vs from the heauy Gal. 3. yoke of the Law, abrogating and disanulling the curses & sharpe threatnings of the same: healing all our infirmities: reforming our free-will, returning vs to our ancient inno­cency, and repayring in vs the Image of our God: insomuch that (according to Saint Pauls saying) like as by Adam wee bee all 1 Cor. 15. dead: so by Iesus Christ wee are all quicke­ned. And it is not to be beleeued that the sin of Adam, which wee haue by inheritance [Page 10] from him, should be of more force then the righteousnesse of Christ, that which also we inherit by faith. It seemeth that man hath great cause to complaine, that (without any reason why,) he is conceiued and borne in Psal. 50. sinne, and in the wickednesse of his parents, by meanes of whom, death reigneth ouer all men. But now is all our sorrow taken a­way, inasmuch as by a like meane (without any occasion giuen on our behalfe) righte­ousnesse and euerlasting life are come by Ie­sus Christ, and by him death is slaine, where­of Saint Paul maketh a very godly dis­course, which I purpose to set downe here following. Wherefore (saith he) like as by one Rom. 5. man sinne entred into the world, and death by sinne: euen so death went ouer all men, foras­much as all men haue sinned. For vntill the Law, sinne was in the world: but sinne was not regarded as long as there was no Law. Neuerthelesse death reigned from Adam vn­to Moses, 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 Christ, hath abounded vnto many. [Page 11] Neither is the gift so as that which entred in by one that sinned. For the fault came of one offence vnto condemnation, but the gift is of many offences to iustification. For if by the offence 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 all men to condemnation, so by the righteousnesse of one, the benefit abounded toward all men to the iustification of life. For as by one mans disobedience many were made sinners, so by the obedience of one, shall many be also made righteous. Moreouer the Law entred there­upon, that the offence should abound: neuer­thelesse where sinne abounded, there grace abounded much more, that as sinne had reig­ned vnto death, so might grace also reigne by righteousnesse vnto eternall life, through Ie­sus Christ our Lord. By these words of St. Paul, we manifestly perceiue the thing to be true, which we haue said heretofore: that is to wit, that the Law was giuen to make sinne knowne: which sin we doe also know, not to be of greater force then Christs righ­teousnesse, where-through we be iustified before God. For euen as Iesus Christ is [Page 12] stronger then Adam was: so is his righte­ousnesse more mightie then the sinne of A­dam. And if the sinne of Adam was suffi­cient inough to make all men sinners and chil­dren of wrath without any misdeed of our owne: much more shall Christs righteous­nesse be of greater force to make vs all righ­teous and the children of grace, without any of our owne good works: which cannot be good, vnlesse that before we doe them, wee our selues be made good, as Augustine also affirmeth. Hereby a man may know in what The greatnes of sinne ought not to cause de­spaire. errour they be, who by reason of some great offence, despaire of Gods good will, imagi­ning that he is not willing to forgiue, couer, and pardon all sinne, hauing already punish­ed and chastised all our sinnes and iniquities in his owne onely begotten and dearely belo­ued Sonne, and consequently granted a gene­rall pardon to all mankinde, which euery bo­dy enioyeth that beleeueth the Gospell, that is to say, which beleeueth the happy tydings that the Apostles haue published through the whole world, saying: We beseech you for Iesus Christs sake, Be ye reconciled vnto God: 1 Cor. 5. for he that neuer knew sinne, was made a sa­crifice for our sinne, that we might become righteous in him. The Prophet Esay fore­seeing this great goodnesse of God, writeth [Page 13] these heauenly words, which doe so well paint out the passion of our Lord Iesus Christ, and the cause thereof, as it is not to be found better described, euen in the writings of the Apostles. Who (saith he) will be­leeue our report, and to whom is the arme of the Lord reuealed? But he shall grow vp before him as a branch and as a root out of a dry ground, he hath neither forme nor beau­tie: when we shall see him, there shall be no forme that wee should desire him: Hee is despised and reiected of men, he is a man full of sorrowes, and hath experience of infirmi­ties, we hid as it were our faces from him: he was despised, and wee esteemed him not. Surely he hath borne our infirmities and car­ried our sorrowes, yet we did iudge him as plagued and smitten of God, and 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 wee like sheepe haue gone astray: we haue turned eue­ry one to his owne way, and the Lord hath laid vpon him the iniquity of vs all: he was oppressed, and hee was afflicted, yet did hee not open his mouth. He is brought as a sheep to the slaughter, and as a sheepe before the shearer is dumme, so hee openeth not his [Page 14] mouth. O great vnkindnesse! O thing abo­minable! that wee which professe our selues Christians, and heare that the Sonne of God hath taken all our sins vpon him, and washed them out with his precious blood, suffering himselfe to be fastened to the Crosse for our sakes: should neuerthelesse make as though we would iustifie our selues, and purchase forgiuenesse of our sins by our owne works: as who would say, that the deserts, righte­ousnesse and bloodshed of Iesus Christ were not enough to doe it, vnlesse we came to put to our workes and righteousnesse which are altogether defiled and spotted with self-loue, selfe-liking, selfe-profit, and a thousand o­ther vanities, for which we haue neede to craue pardon at Gods hand, rather than re­ward! Neither doe we thinke of the threat­nings, which S. Paul vseth to the Galatians, who hauing beene deceiued by false Prea­chers, beleeued not that the Iustification by Faith was sufficient of it selfe, but went a­bout still to be made righteous by the Law. Vnto whom Saint Paul saith, Iesus Christ Gal. 5. shall nothing profit you that iustifie your selues by the Law: for you be falne from Grace, because that wee through the Spi­rit of faith, waite for the hope of righte­ousnesse. Now if the seeking of righteous­nesse [Page 15] and forgiuenesse of sinnes, by the kee­ping An excel­lent com­parison of the vna­bility of our owne workes. of the Law which God gaue vpon Mount Sinai with so great glory and maie­sty, be the denying of Christ and of his Grace: what shall wee say to those that will needes iustifie themselues afore God, by their owne lawes and obseruances? I would wish that such folkes should a little compare the one with the other, and afterward giue Iudge­ment themselues. God mindeth not to doe that honour, not to giue that glory to his owne Law, and yet they will haue him to giue it to mens lawes and ordinances. But that honour is giuen onely to his onely begotten Sonne, who alone by the sacrifice of Hebr. 7. Iohn 12. his death and passion, hath made full amends for all our sinnes past, present, and to come, as S. Paul and S. Iohn declare. Wherefore as of­ten as wee apply this satisfaction of Iesus Christ, vnto our soules by faith: out of all doubt we obtaine forgiuenesse of our sinnes, and become good and righteous before God, through his righteousnesse. And therefore after that S. Paul hath said, that as touching the righteousnesse of the law, he had liued Philip. 3. vnblameable: he addeth, And yet whatsoeuer I haue gained by it, I haue accounted it in all respects to bee but losse, for the loue of Christ. And specially I esteeme all [Page 16] things to be losse, for the excellent know­ledge of Iesus Christ my Lord, for whom I haue counted all things to be losse, and deeme them but as dung, so I may win Christ, and be found in him, not hauing mine owne righte­ousnesse which is of the law, but the righte­ousnes which is by the faith of Iesus Christ, which righteousnesse is giuen of God, I meane the righteousnesse of faith, that I may come to the knowledge of Iesus Christ. O most notable words, which all Christians ought to haue ingrauen in their hearts, pray­ing God to make them to taste it perfectly. Loe, how S. Paul sheweth plainely, that whosoeuer knoweth Christ aright, estee­meth all the works of the law to be hurtfull, forsomuch as they make vs to swarue from our trust in Iesus Christ, to whom euery man ought to impute his saluation, and to trust only vnto him alone. And to inforce this sentence the more, he addeth further, that he esteemeth all things but as dung, so hee may gaine Christ, and be found incorporated in him: declaring thereby, that whosoeuer tru­steth in his owne works, and pretendeth to iustifie himselfe by them, getteth not Iesus Christ, neither is ingrafted into him. And for­asmuch as the whole mystery of our faith consisteth in the truth hereof: to the end we [Page 17] might the better vnderstand what he meant to say: he addeth and repeateth oftentimes, that he had nothing to doe with all the out­ward iustification and all the righteousnesse that is grounded vpon the keeping of the law, but that he would clothe himselfe with the righteousnesse which God giueth by faith, to all them that beleeue that all our sins are fully chastised and punished in Iesus Christ: and that Iesus Christ (as S. Paul saith) 1 Cor. 18. is made our wisedome, righteousnesse, holi­nesse, and redemption, to the end (as it is written) that he which will glory, should glory in the Lord, and not in his own works. Very true it is, that in the holy Scriptures there are some texts to be found, which be­ing misunderstood, seeme to gainesay this holy doctrine of S. Pauls, and to attribute iustification and remission of sinnes vnto workes, and to charity. But those authorities haue already beene well expounded by some, who haue shewed plainely, that such as haue vnderstood them in the sense aforesaid, vn­derstood them not aright. Wherefore my deare-beloued brethren, let vs not follow the fond opinion of the bewitched Galatians, but rather let vs follow the truth which S ^t. Paul teacheth vs, and let vs giue the whole glory of our iustification vnto Gods mercy, [Page 18] and to the merits of his Sonne, who by his owne bloodshed hath set vs free from the Soueraignty of the Law, and from the tyran­ny of sinne and death: and hath brought vs into the Kingdom of God, to giue vs life and endlesse felicity. I say yet further, that he hath deliuered vs from the dominion of the law, insomuch as he hath giuen vs his holy Spi­rit, who teacheth vs all truth, and that he hath satisfied the Law to the full, and giuen the same satisfaction vnto all his members, (that is to wit, to all true Christians) so as they may safely appeare at Gods Throne, because they be cloathed with the righteousnesse of his How man is deliue­red and set free from the curse of the Law. Gal. 3. Rom. 8. Col. 2. Christ, and by him deliuered from the curse of the Law. Then can not the law any more accuse vs or condemne vs, nor mooue our af­fections or appetites, nor increase sinne in vs. And therefore S. Paul saith, that the obliga­tion which was against vs, is cancelled by Ie­sus Christ, and discharged vpon the tree of the Crosse, insomuch as he hath set vs free from the subiection of the Law, and conse­quently from the tyranny of sinne and death, which can no more hold vs oppressed, because it is ouercome by Iesus Christ in his resur­rection, and so consequently by vs which are his members, in such manner, that wee may say with Saint Paul, and with the Pro­phet [Page 19] Osee, Death is quite vanquished and destroyed. O death, where is thy sting! O Hell where is thy victory! The sting of Death is 1 Cor. 15. sinne, and the strength of sinne is the Law. But God be praised, who hath granted vs victory by our Lord Iesus Christ. Hee is Gen. 8. the blessed Seede that hath crushed the head of the venemous Serpent, that is to wit, of the diuell, insomuch that all those which beleeue in Iesus Christ, reposing their whole trust in his grace, doe ouercome sinne, death, the Diuell and hell, as Christ hath done. He is that blessed Seede of Abraham, in the which God hath promised blessednesse to all Nations. It behooued euery particular person to fight with the said horrible Serpent, and to deliuer himselfe from that curse. But that enterprize was so great, that all the force of the whole World knit together, was not able to goe tho­row with it. Wherefore our God the Fa­ther of mercy, being mooued with com­passion of our miseries, hath giuen vs his onely begotten Sonne, who hath deliue­red vs from the venime of the Serpent, and is himselfe become our Blessed­nesse and Righteousnesse, conditionally that we accept the same, renouncing all our owne outward iustifications. [Page 20] Then my deare brethren, let vs imbrace the righteousnesse of our Lord Iesus Christ, and let vs make it ours by meanes of faith: let vs assure our selues that we bee righteous, not for our owne workes, but through the merits of Iesus Christ, and let vs liue merrily and assured, that the righteousnesse of Iesus Christ hath vtterly done away all our vn­righteousnesse, and made vs good, righteous, and holy before God, who beholding vs in­grafted into his Sonne by faith, esteemeth vs not now any more as the children of Adam, but as his owne children, and hath made vs heires of all his riches, with his owne begot­ten Sonne.

THis holy faith worketh after such a How wee receiue the like­nesse of God. sort in vs, that he which beleeueth that Iesus Christ hath taken all his sinnes vpon him, becommeth like vnto Christ, and ouer­commeth sinne, the diuell, death and hell. And the reason thereof is this: namely, that the Church (that is to wit euery faithfull soule) is Christs wife, and Christ is her husband. [Page 21] For we know how the law of marriage is, that of two, they become one selfe-same A very good si­militude, expres­sing the manner how our sins are taken away by Christ. thing, being two in one flesh, and that the goods & substance of either of them become common to them both: by means wherof the husband saith, that the dowry of the wife is his, and likewise the wife saith that her hus­bands house and all his riches are hers: and of a truth so they are: for otherwise they should not be one flesh, as the Scripture saith. After the same manner hath God married his onely begotten and deare-beloued Son to the faith­full soule, which hath not any other thing pe­culiar of her owne, saue onely sinne, and yet the Sonne of God hath not disdained to take her for his wel-beloued Spouse, together with her peculiar dowry, which is sinne. And now by reason of the vnion which is in this holy marriage, looke what the one hath, is also the others. Iesus Christ therefore saith thus: The dowry of mans soule my deare wife, (that is to wit her sinnes and transgres­sings of the Law, Gods wrath against her, the boldnesse of the diuell ouer her, the prison of hell, and all other her euils) are become mine, and are in my power to doe what I list with them. Wherefore it is at my choice to deale with them at my pleasure, and therefore I will put out the hand-writing which is [Page 22] against the soule my wife, I will take it out of the way, I will fasten it to my crosse in mine owne body, and in the same will I spoile principalities and powers, and make a shew of them openly, and triumph ouer them, and consume them vtterly vnto nothing.

Now when God saw his Sonne, who knew no sinne, neither had any sinne in him, thus willingly taking on him the foulenesse of our iniquity, he made him to be sinne for vs, euen the very sacrifice for our sinne: and did sharply punish our sinne in him, putting him to death, euen the death of the Crosse. Howbeit forasmuch as he was his wel-belo­ued Matth. 28. Phil. 2. and obedient Sonne, he would not leaue him to death, nor suffer his holy One to see corruption: but raised him vp from death to life, giuing him all power in heauen and earth, and set him at his right hand in glory. Now then the wife likewise with excee­ding great ioy, doth say: The Realmes and Kingdomes of my most deare husband and Sauiour are mine, by him I am an heire of Heauen, my husbands riches (that is to wit, his holinesse, his innocency, his righteousnesse and his Godhead, together with all his ver­tue and might) are mine and for me: and therefore in him I am holy, innocent, righte­ous, and godly, and there is not any spot in [Page 23] me. I am well-fauoured and faire, inasmuch as my lawfull husband hath not any blemish in him, but is altogether goodly & faire. And sith that he is wholly mine, and so conse­quently all that he hath is mine, and all that he hath is pure and holy; it followeth that I al­so am pure and holy. Therefore to begin at his most innocent birth: he hath thereby san­ctified the birth of his Spouse conceiued in sinne. The godly child-hood and youth of the Bridegroome, hath iustified the childish and youthfull life of his dearely beloued Bride. For the loue and vnion that is betwixt the soule of a true Christian, and the Bride­groome Iesus Christ, maketh all the workes of either of them, to be common to them both. By reason whereof, when a man saith, Iesus Christ hath fasted, Iesus Christ hath prayed, Iesus Christ was heard of the Father, raised the dead, draue diuels out of men, healed the sicke, dyed, rose againe, and ascen­ded into Heauen: Likewise a man may say, that a Christian man hath done all the selfe-same workes, forsomuch as the workes of Christ are the workes of the Christian, be­cause hath done them for him. Verily a man may say that the Christian hath bin nai­led to the Crosse, buried, raised againe, is gone vp into heauen, become the child of God, and [Page 24] made partaker of the Godhead. On the other side all the works that a Christian man doth, are Christs workes, because it is his will to take them for his. And forasmuch as they be vnperfect, and he throughly perfect, and can­not away with any vnperfect thing: he hath made them perfect with his vertues, to the end that his wife should be alwayes ioyfull and well contented, and not be afraid of any thing, assuring her selfe, that although there be yet still some default in her workes, yet notwithstanding they be acceptable to God in respect of his Sonne, vpon whom he hath his eyes alwayes fastened. O that vnmeasura­ble goodnesse of God! How greatly is the Christian bound vnto God? there is no loue of man, be it neuer so great, that may be com­pared with the loue that God beareth to the soule of euery faithfull Christian, whereof Christ is the Bridegroome. Whereupon S. Paul saith, that Iesus Christ hath so loued his wife the Church, which is builded of liuing Ephes. 5. stones (that is, of the soules of the beleeuing Christians) that for to sanctifie her, he hath offered himselfe to the death of the Crosse, cleansing her with the washing of water, by his Word, to ioyne her to himselfe a glori­ous Church, without spot or wrinkle or o­ther like thing: but that she should be holy [Page 25] and vnblameable (that is to wit, like vnto him in holinesse and innocency) and also bee the true and lawfull daughter of God, who hath loued the world so well, that (as Iesus Christ Iohn 3. himselfe saith) hee hath giuen his onely be­gotten Sonne, to the end that euery one which beleeued in him, should not perish, but haue life euerlasting. For God sent not his Son into the world, to condemne the world: but to the end that the World might be sa­ued by him, insomuch that hee which belee­ueth in him, shall not be damned. Some man How the faithfull mans soule is assured of his being married vnto Christ. might demand after what manner the vnion of this holy Marriage is made, and how the Soule which is the Bride, and her Bride­groome Iesus Christ, are knit together? What assurance can I haue, that my soule is vnited vnto Iesus Christ, and become his Spouse? How can I assuredly glory that I am Queene and Mistresse of his great riches, as a wife may? I can easily beleeue that other folkes shall receiue this honour and glory: but I cannot perswade my selfe that I am one of those same to whom God hath giuen so great grace: For I know mine owne wret­chednesse & imperfection. My deare-beloued brother, I answer thee, that thine assurance consisteth in true and liuely faith, wherewith (as S. Peter saith) God cleanseth mens hearts: Acts 5. [Page 26] And this faith is grounded in the beleeuing of the Gospell, that is to say, in the beleeuing of the glad tidings which haue bin published on Gods behalfe thorow the whole world: which tidings containeth in effect, that God hath vsed the rigorousnesse of his iustice a­gainst Matth. 2. Iesus Christ, chastising and punishing all our sinnes in him. And whosoeuer recei­ueth this good tidings, and beleeues it sted­fastly, hath the true faith, and doth enioy the forgiuenesse of his sinnes, and is also recon­ciled vnto God: and of the child of wrath, is become the child of Grace: and recouering the Image of God, entreth into the King­dome of God, and is made the Temple of 2 Cor. 3. God, who marrieth mans soule to his onely Sonne, by the meane of this faith, which faith is a worke of God, and the gift of God, as S. Paul saith oftentimes. And God giueth it vnto those whom he calleth to him, of pur­pose to iustifie them, and to glorifie them, and to giue them euerlasting life, according as our Lord Iesus Christ witnesseth, saying: This is the will of him that sent mee, euen that euery one which seeth the Sonne and be­leeueth Iohn 6. in him, should haue euerlasting life, and I will raise him vp againe at the latter day. And like as Moses lifted vp the Ser­pent in the Wildernesse: so must the Sonne Iohn 3. [Page 27] of man bee lifted vp, to the end that euery one which beleeueth in him, might not pe­rish, but haue life euerlasting. Also he saith to Martha: He that beleeueth in me, shall liue, Iohn 11. although he were dead, and euery one that li­ueth and beleeueth in mee, shall not dye for e­uer. And to a company of the Iewes he saith: I am come a light into the world, to the end that euery man which beleeueth in me, should 1 Ioh. 12. not abide in darkenesse. And S. Iohn in his E­pistle saith: Herein appeared the loue of God 1 Iohn 4. towards vs, for that God is loue, and sent his onely begotten Son into this world, that we might liue through him. And herein is loue knowne, not in that we loued God, but in that he loued vs, and sent his Son to make atonement for our sinnes. And moreouer he sent him to destroy our enemies. For the bringing whereof to passe, he made him par­taker of our flesh, and of our blood, as saith Saint Paul, to the end that by his death, hee might destroy him that had the dominion of Heb. 2. death, that is to wit, the diuell, and set all such at liberty, as were subiect to bondage all their life long, for feare of death. Seeing then that we haue records of the holy Scripture, con­cerning the promises, whereof we haue spo­ken heretofore, and concerning many other promises that are dispersed in diuers places [Page 28] of the same: wee cannot doubt of it. And forsomuch as the holy Scripture speaketh to all in generall, none of vs ought to distrust in himselfe, that the selfe-same thing which the Scripture saith, should not belong particu­larly to himselfe. And to the end that this point, wherein lyeth and consisteth the whole mistery of our holy faith, may be vnderstood the better: let vs put the case that some good and holy King cause the Proclamation to be A very goodly si­militude, & fit for the ex­pressing of the free for­giuenesse of sinnes for Iesus Christs sake. made thorow his whole Realme by the sound of a Trumpet, that all Rebels and ba­nished men shall safely returne home to their houses, because that at the suite and desert of some deare friend of theirs, it hath pleased him to pardon them: certainly none of those Rebels ought to doubt of the obtaining of true pardon of his rebellion, but rather ought assuredly to returne home to his house, to liue vnder the shadow of that holy King. And if he will not returne, he shall beare the penal­tie of it, because that through his owne vn­beleefe hee dyeth in exile and in the displea­sure of his Prince. But this good King is the Lord of Heauen and Earth, who for the obedience and desert of our good brother Iesus Christ, hath pardoned vs all our sins, and (as we haue said afore) hath made open Proclamation thorow the whold world, that [Page 29] all of vs may safely returne into his king­dome. Wherefore he that beleeueth this pro­clamation, doth straight-wayes returne into Gods kingdome (whereout we were driuen by the offence of our first parents,) and bles­sedly gouerned by Gods holy Spirit. And he that giueth no credit to the said proclama­tion, shall neuer inioy the said generall par­don: but for his vnbeliefes fake shall abide in banishment vnder the tyranny of the di­uell, and liue and dye in extreme misery, li­uing and dying in the displeasure of the King of heauen and earth: and that iustly. For we cannot commit a greater offence against this good God, then to account him as a lyer and deceiuer: which verily wee doe, in not gi­uing credit to his promises. O how passing heauy is this deadly sinne of vnbeliefe? which (so farre forth as is possible) bereaueth God of his glory and perfection: besides the great harme that it doth to a mans selfe, which is his owne damnation and the endlesse torment of his soule, which the miserable conscience feeleth euen in this life. But on the contrary, hee that commeth vnto GOD with assu­rednesse of this faith, beleeuing him with­out any mistrust or doubt of his promises, and warranting himselfe for a certaintie, that God will performe all that euer hee hath [Page 30] promised him: giueth all the glory vnto God, and liueth continually in rest and end­lesse ioy, euermore praising and thanking the Lord God, for choosing him to the glory of 1 Cor. 1. the eternall life. And hereof they haue an as­sured earnest penny and gage, that is to wit, the Sonne of God, whom they take for their most louing Bridegroome, the blood of whom, hath made their hearts so drunken, that through this passing holy beliefe, there is in the Christian heart ingendred so liuely a hope, and so certaine a trust of Gods mercy towards vs, and such an operation is wrought in vs, as we rest our selues wholly vpon God, leauing the whole care of vs vnto him in such wise, that being throughly assured of Gods good will, wee are not afraid, neither of the diuell, nor of his ministers, nor of death. Which holy and stedfast trust of Gods mercy, inlargeth our heart, cheereth it vp, and with certaine marueilous sweet affecti­ons directeth it vnto GOD, filling it and setting it on fire with an exceeding feruent loue. And therefore Paul incourageth vs to Heb. 4. go with all boldnesse to the Throne of grace: and hee counselleth vs that wee should not shake it off, nor make light of our trust, which hath great recompence & reward. But this so holy and diuine affiance is gendred in [Page 31] our hearts by the working of the H. Ghost, who is cōmunicated vnto vs by faith, which Heb. 10. neuer goeth without the loue of God. And hereof it cōmeth, that we be prouoked to do good works with a certaine liuelinesse & effe­ctuall cheerefulnesse: whereby we gather such a strength & inclination to do them, as we be throughly ready & forward, to do & suffer all intolerable things for the loue & glory of our most gracious & mercifull Father, who hath inriched vs with so abundant grace through Iesus Christ, and of his enemies made vs his most deare children. This true faith is no soo­ner giuen a man, but hee is by and by indued and imprinted with a certaine violent loue of good works, to yeeld right sweet and ami­able fruits both vnto God & likewise to his neighbour, as a very good and fruitfull tree. And it is no more possible that he should be otherwise, then it is possible that a fagot should be set on fire, & not cast light immedi­atly. This is the holy faith, without the which it is vnpossible that any man should please Heb. 8. God, & whereby all the holy men (as well of the old Testament as of the New) haue bin sa­ued, according as S. Paul witnesseth of Abra­ham: concerning whom, the Scripture saith, That Abraham beleeued God, and it was rec­koned to him for righteousnes. And therfore Rom. 4. Gen. 15. [Page 32] he saith a little before: We beleeue that a Rom. 2. man is iustified by faith without the deeds of the Law. And in another 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 Galatiaus he saith, It is a manifest mat­ter that no man becommeth righteous before Gal. 3. God by the Law, because the righteous liueth by faith. And the Law consisteth not in be­liefe, Abac. 2. but he that performeth the things that the Law commandeth, shall liue by that per­formance. And further he saith, that a man Gal. 3. cannot become righteous by the deeds of the Law, but onely by beleeuing in Iesus Christ. Againe, a little after he saith, that if a man can become righteous by the Law, Iesus Christ dyed in vaine. Moreouer to the Romanes, making comparison betweene the righteous­nesse of the Law, and the righteousnesse of Rom. 10. the Gospel, he saith, that the one consisteth in the doing of workes, and the other in beleeuing. For if thou confesse our Lord Iesus Christ with thy mouth, and beleeue in thy heart that God hath raised him vp from death, thou shalt be saued. For the beliefe of the heart maketh a man righteous, and the confession of the mouth maketh him safe. [Page 33] Loe how this good teacher Saint Paul shew­eth euidently, that faith maketh a man righte­ous without any workes. And not only Saint Paul, but also the holy Doctors that came after him, haue confirmed and allowed this most holy truth of Iustification by faith: among whom Saint Augustine is the chiefe, S. Augu­stine. who in his booke of faith and workes, and in his booke of the Spirit and the Letter, and in his booke of fourescore and three questi­ons, and in his booke which he did write to Boniface, and in his Treatise vpon the xxxj. Psalme, and in many other places, defendeth this article, shewing that we become righte­ous by faith without any helpe of good workes: howbeit that good workes are the effects of righteousnesse, and not the cause of it. And he sheweth that the words of Saint Iames being soundly vnderstood, are nothing contrary to this article. Which thing Origen doth also affirme in his fourth booke vpon Origen. the Epistle to the Romans, saying, that Saint Pauls meaning is, that faith onely is sufficient to make men righteous, insomuch that a man becommeth righteous, onely by beleeuing, al­though he haue not done any good worke at all. For so it is, that the thiefe became righteous without the workes of the Law, forasmuch as the Lord sought not what [Page 34] good workes he had done in time past, nor waited vntill he had done any after he had be­leeued, but hauing accepted him for righte­ous, vpon his onely confession, tooke him for his companion, euen when he should enter in­to Paradise. Likewise, that so renowmed a Mary Magda­len. woman in the Gospel of S. Luke, while she was at the feete of Iesus Christ, heard it said vnto her, Thy sinnes are forgiuen thee. And a little after he saith vnto her, Thy faith hath Luke 6. saued thee, goe thy way in peace. Afterward Origen saith, In many places of the Gospel, a man may see how our Lord Iesus Christ hath spoken in such wise, as he sheweth that faith is the cause of the saluation of the belee­uers. Then is a man made righteous by faith, and the workes of the Law further him no­thing at all. On the contrary, where faith is not (which faith maketh the beleeuer righ­teous) although a man doe the workes which the Law commandeth: yet notwithstanding, forasmuch as they be not builded vpon the foundation of faith, albeit that to outward appearance they seeme good, yet can they not iustifie him that doth them, because he wan­teth Faith is the mark of those that are iustified. faith, which is the marke of them that are become righteous before God. And who is he that can boast himselfe to be righteous, when he heareth God say by his Prophet [Page 35] Esay, that all our righteousnesse is as a defiled Esay. 64. cloth of a menstruous woman? Then can we not iustly glory in our selues, but in the onely faith of the crosse of Iesus Christ. Saint Basil in his Homily of humility, saith that the Chri­stian S. Basil. ought to hold himselfe for righteous through beliefe in Iesus Christ: and his words are these: The Apostle saith, that he which glorieth, should glory in the Lord, in that God hath made Iesus Christ to be our wise­dome, righteousnesse, holinesse, and redemp­tion, to the end, that he which would glory, should glory in the Lord, because that the perfect and sound glorying, is to glory in the Lord. For in so doing, a man presumeth not vpon his owne righteousnesse, but acknow­ledgeth his want of the true righteousnes, & that he is made righteous, onely by beleeuing in Iesus Christ. And S. Paul gloryeth of the despising of his owne righteousnesse, and of his seeking of Christs righteousnesse, by faith, which commeth of God. Saint Hilary, S. Hilary. in his ninth Canon, vpon the exposition of S ^t. Matthew saith these words: The Scribes considering Iesus Christ but onely as man, were troubled that a man should forgiue sins, and pardon that thing which the Law could not doe, because that onely faith iustifieth. Saint Ambrose in expounding these words of [Page 36] Saint Paul (Vnto him that beleeueth in him S. Ambr. Rom. 4. which iustifieth the vngodly, his faith is ac­counted for righteousnesse, according to the purpose of Gods Grace: like as David also saith, That the man is blessed whom God ac­counteth righteous without workes) writeth thus, Saint Paul saith, that vnto him which beleeueth in Iesus Christ (that is to wit, to the Gentile) his faith is imputed for righte­ousnesse, as it was vnto Abraham. In what wise then thinke the Iewes to become righ­teous by the workes of the Law: and yet to be righteous as Abraham was, seeing that Abraham became not righteous by the deeds of the Law, but onely by faith? Then is not the Law needfull, forasmuch as the sinner be­commeth righteous before God through on­ly faith, according to Gods gracious purpose, as David saith. The Apostle confirmeth that which he hath said, by the Prophets exam­ple, saying: Blessed is the man whom God Psal. 31. accepteth for righteous without workes: whereby David meaneth, that those men are very happy, whom GOD hath determi­ned to accept for righteous before him, by onely faith, without any paines-taking or obseruation of the Law on their behalfe. Thus sheweth he the blessednesse of the time wherein Christ was borne, insomuch as [Page 37] the Lord himselfe saith; Many righteous men and Prophets haue coueted to see the things that you see, and to heare the things that you heare, and haue not heard them. The selfe­same thing saith S ^t. Ambrose in expounding the first Chapter of the first Epistle to the Corinthians, affirming openly, that whoso­euer beleeueth in Iesus Christ, is become righ­teous without workes, and without any de­sert, and receiueth forgiuenasse 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 owne workes, for no man becommeth righteous by his owne workes: but he that hath righte­ousnesse, hath it of free gift, forsomuch as he is made righteous by Iesus Christ. Then is it faith that deliuereth by Christs blood: for happy is he whose sinne is forgiuen and par­doned. And S. Bernard in his threescore and seuenteenth Sermon vpon the Ballet of Bal­lets, S. Ber­nard. confirmeth the same, saying that our owne merits beare no sway at all, in making vs righteous, which thing must be attributed wholly vnto grace, which maketh vs righte­ous freely, and likewise dischargeth vs from the bondage of sinne. And he addeth, that Ie­sus Christ marrieth the soule, and coupleth it vnto himselfe by faith, without that, any de­sert [Page 38] of our workes ought or can come be­tweene. But because I will not be too long, I will make an end of mine allegations, when I haue vttered one very notable and good say­ing of Saint Ambrose, in his booke intituled of Iacob concerning the blessed life. The said Gen. 17. holy man saith, that like as Iacoh hauing not on his own behalfe deserued the birth-right, A very good cō ­parison how we be clo­thed with the righ­teousnes of Iesus Christ. shrowded himselfe vnder the apparell of his brother, and clothed himselfe with his gar­ment, which yeelded a very sweet sent, and in that wise presented himselfe to his father, to receiue the blessing vnder another mans person to his owne behoofe: euen so is it requisit for vs to clothe our selues with the righteousnesse of Iesus Christ by faith, and to shrowd ourselues vnder the diuine pure­nesse of our eldest brother, if we will be receiued for righteous afore God. And cer­tainely this is true. For if we appeare before God vnclothed of the righteousnesse of Ie­sus Christ, out of all doubt we shall be iud­ged worthy of euerlasting damnation. But contrariwise, if God see vs apparelled with the righteousnesse of his Sonne Christ: then will he surely take vs for righteous, and holy, and worthy of eternall life. And verily it is a great rashnesse in such as pretend to attaine to righteousnesse by the keeping of Gods [Page 39] Commandements, which are all comprehen­ded 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 No man can boast of the perfor­mance of Gods Law. or so mad as to presume, that he is a­ble to performe those Commandements to the full? Or who seeth not that Gods Law re­quireth perfect loue, and condemneth all vn­perfectnesse? Let euery man consider well his owne workes, which partly shall seeme good vnto him, and he shall find that they ought ra­ther to be called transgressions of that most holy Law, according also as they be altoge­ther vncleane and vnperfit, so that he must be faine to vtter this saying of Dauids: Enter not into iudgement with thy seruant, O Psal. 143. Lord, for no man liuing shall be found righte­ous in thy sight. And Salomon saith, Who is he that may say, My heart is cleane! And Iob Prou. 20. cryeth out, What man is he that can be vndefi­led, Iob 15. and what man borne of woman can shew himselfe righteous? Behold, he found no sted­fastnesse among his Saints, yea the heauens are not cleane in his sight. How much more abominable and filthy is man, who drin­keth iniquity as it were water? And Saint Iohn saith, If we say we be without sinne, 1 Iohn 2. wee deceiue our selnes. And specially our Sauiour Iesus Christ teacheth vs to say, [Page 40] as often as we pray, Forgiue vs all our tres­passes, Matth. 6. as we forgiue them that trespasse against vs. And hereby may well be gathered the fol­ly of those that make marchandise of their workes, presuming to saue by them, not onely themselues, but also their neighbours: as though our Lord Iesus Christ had not said vnto them, When ye haue done all that euer Luke 17. is commanded you, say ye, We be vnprofita­ble seruants, we haue done but as we ought to doe. Ye see that although we had performed Gods Law to the full, yet neuerthelesse we should esteeme and call our selues vnprofita­ble seruants. Now then, seeing that men are so farre off from this full performance: who is he that dareth be so bold as to glorifie him­selfe, that he hath added so great an ouerplus of deseruings aboue the full measure, as he may haue to deale abroad vnto others? But to returne to our purpose, I would that the proud sinner which beareth himselfe in hand that he maketh himselfe righteous before God, by doing some works which are allow­able to the world, would consider, that all the workes which proceed out of an vncleane and foule heart, are also vncleane and filthy, and consequently cannot be acceptable vnto God, nor haue any power to make the party righteous. Therefore we must first of all [Page 41] cleanse the heart, if we mind that our workes should please God. The cleansing of the heart proceedeth of faith, as the holy Ghost affir­meth by the mouth of S ^t. Peter. Then must Acts 15. we not say that the vnrighteous person and the sinner becommeth righteous, good, and acceptable vnto God by his owne workes: but we must of necessity conclude, that faith cleanseth our hearts, and maketh vs good, righteous and acceptable before God, and furthermore causeth our workes to please him, notwithstanding that they be altogether vnprofitable and vnperfit. For inasmuch as we be become the children of God through faith: he considereth our workes, not as a se­uere and rigorous Iudge, but as a most mer­cifull Father, hauing pitty of our frailenesse, and regarding vs as the members of his el­dest sonne, whose perfection and righteous­nesse doth supply all our vncleannesse and im­perfection, which are not layed to our charge, forsomuch as they be couered vnder the pure­nesse and innocency of Iesus Christ, and come not to iudgement before God. And hereup­on How the workes of the faith­ful, thogh they bee vnperfect, please God. it commeth to passe, that all our workes which proceed of true faith, (notwithstan­ding that they be wholly sinfull and corrupt of themselues) shall neuerthelesse be praised and allowed by Iesus Christ in the generall [Page 42] iudgement, because they be the fruits and te­stimonies of our faith whereby we be saued. For insomuch as we haue loued the brethren of Iesus Christ, we shall shew euidently, that we haue also beene faithfull, and brethren of Christ, and therefore by faith, we shall be put in full possession of the euerlasting King­dome, which our Soueraigne Lord God hath prepared for vs before the creating of the Math. 25. world: not for our merits sake, but through his mercy, whereby he hath chosen vs, and called vs to the Grace of his Gospell, and made vs righteous, to the intent to glorifie vs euerlastingly with his onely begotten Son Iesus Christ, who is the holinesse and righte­ousnesse of vs, but not of them which will not confesse that faith is sufficient of it selfe to make a man righteous and acceptable to the Lord God, who through his Fatherly goodnesse and louing kindnesse, offereth and giueth vs Iesus Christ with his righteousnes, without any desert of our owne workes. What thing can worke or cause a man to de­serue so great a gift and treasure as Iesus Christ is? This treasure is giuen only through In what manner faith iu­stifieth. the grace, fauour, and mercifulnesse of God: and onely faith is the thing that receiueth such a gift, as to make vs inioy the forgiue­nesse of our sinnes. And therefore when S. [Page 43] Paul and other Doctors say, that onely faith maketh men righteous, without works: they meane that it maketh vs to enioy the gene­rall forgiuenesse of our sinnes, and to receiue Iesus Christ, who (as saith S. Paul) dwelleth Ephes. 3. in our hearts by faith, and ouercomming and pacifying the troubles of our consciences, satisfieth Gods iustice for our sinnes. Fur­thermore it appeaseth Gods wrath iustly moued against vs, quencheth the fire of hell, whereinto our naturall corruption did throw vs headlong, and cheerefully destroyeth and ouerthroweth the diuell, together with all his power and tyranny: Which things, all the workes that all the men in the world can lay together, are not able to deserue nor to bring to passe. That glory and that prerogatiue is reserued all onely to the Sonne of God, that is to wit, to the blessed Iesus Christ, who hath power aboue all the powers that are in Hea­uen, in Earth, and in Hell, and giueth him­selfe and his merits, to all such as distrusting in themselues, doe set their whole hope of being saued, in him and in his merits. And therefore let no man beguile himselfe when he heareth it said, that onely faith iustifieth without workes: and thinke as false Christi­ans doe (who draw all things to liue fleshly) that the true faith consisteth in beleeuing the [Page 44] bare story of Iesus Christ, after the same manner as men beleeue the story of Caesar, or Alexander. Such manner of beleefe is but an historicall beleefe, grounded meerely vp­on the report of men, and vpon their wri­tings, and lightly imprinted in our conceit by a certaine custome, and is like to the faith of the Turks, who for the like reasons be­leeue the fables of their Alcoran. And such a faith is but an imagination of man, which neuer renueth the heart of man, nor warmeth it with the loue of God, neither do any good workes insue, or any change of life which faith should bring forth. And therefore they falsly hold opinion against the holy Scrip­ture, and against the holy Doctors of the Church, that onely faith maketh not men righteous, but that they must also haue workes. Vnto whom I answer, That this hi­storicall and fond beliefe, and all the workes that insue thereof, are not onely vnable to make a man righteous: but also doe cast the parties headlong to the bottome of hell, like vnto those that haue no oyle in their lamps, that is to say, no liuely faith in their hearts. Mat. 12. The faith that maketh men righteous, is a worke of God in vs, whereby our old man Rom. 6. is crucified, and we being transformed in Ie­sus Christ, become new creatures, and the [Page 45] deare beloued children of God. This heauen­ly faith is it that graffeth vs into the death and resurrection of Iesus Christ, and con­sequently mortifieth our flesh with the ef­fects and lusts thereof. For when we by the operation of faith doe know our selues to be dead with Iesus Christ, wee are at a full point with our selues and with the world, and are throughly resolued, how it is meet that they which are dead with Iesus Christ, should mortifie their earthly members, that is to wit, the sinfull affections of their minde, and the lusts of the flesh: and for­asmuch as wee know wee bee raised againe with Christ, we bend our selues to the lea­ding of a spirituall and holy life, like vnto that which we shall liue in heauen, after the last resurrection. This holy faith making vs to inioy the generall pardon that is pub­lished by the Gospell, bringeth vs into the kingdome of our good God, and pacifieth our consciences, maintaining vs in continu­all ioy, and holy and spirituall sweetnesse. This selfe-same faith knitteth vs vnto God, and maketh him to dwell in our hearts, and clotheth our soule with himselfe, so as thenceforth the holy Ghost mooueth vs to doe the same things whereunto hee mooued Iesus Christ while he was in the world, and [Page 46] was conuersant among men, that is to wit, vnto lowlinesse, meekenesse, obedientnesse vnto God, louingnesse, and other perfecti­ons, where-through wee recouer the image of God. For these selfe-same causes, Iesus Christ did rightly attribute blessednesse vnto this inspired faith: which blessednesse can­not bee without good workes and holinesse of life. And how can it be that a Christian should not become holy, seeing that Iesus Christ is become his holinesse through faith? Therefore by faith we be iustified and saued, and therefore S. Paul doth in a manner alwaies Saint Paul cal­leth them Saints, whom we call Chri­stians. call those Saints, whom we call now Chri­stians: who, if they haue not Christs Spirit, are none of Christs, and consequently no Christians at all. But if they haue the Spirit of Iesus Christ to rule and gouerne them, we must not doubt, but that although they know well that they bee made righteous through faith onely: yet for all that, they will He that belee­ueth, can­not bee without good works. become neuer the more slothfull to do good works. For Christs Spirit is the Spirit of loue: and loue cannot be idle, nor cease from the doing of good works. But if wee will say the truth, a man can doe no good works, except he first know himselfe to be become righteous by faith: for before he knoweth that, his doing of good works is rather to [Page 47] make himselfe righteous, then for the loue and glory of God: and so he defileth all his works with selfe-loue, for the loue of him­selfe and for his owne profit. But hee that knoweth himselfe to be become righteous by the merits and righteousnesse of Christ, (which hee maketh his owne by faith) la­boureth happily, and doth good works, all only for the loue and glory of Christ, and not for loue of himselfe, nor to make himselfe righteous. And thereupon it commeth, that the true Christian, (that is to wit, he that ac­counteth himselfe righteous by reason of Christs righteousnesse) asketh not whether good works be commanded or not: but be­ing wholly moued and prouoked with a cer­taine violence of godly loue, he offereth him­selfe willingly to doe all the works that are holy and Christian-like, and neuer ceaseth to doe well. Hee therefore which feeleth not the marueilous effects by his faith, which we haue heretofore declared, that the inspi­red faith works in the heart of the Christian: Let him assure himselfe, that he hath not the Christian faith, and let him pray earnestly vn­to God to giue it him, saying: Lord helpe mine vnbeliefe. And when he heareth it said, that Marke 2. only faith maketh men righteous, let him not deceiue himselfe, and say, What need I to [Page 48] weary my selfe in doing good works, faith is inough to send mee to Paradise? To such an one I answer, that only faith sendeth vs to Paradise: but yet let him take good heed: for the diuels doe also beleeue and tremble, as saith Saint Iames: O miserable man, wilt thou Iames 2. goe with them to Paradise? By this false conclusion thou mayest know (my brother) in what an errour thou art: for thou wee­nest to haue the faith that maketh men righ­teous, and thou hast it not. Thou sayest thou Apoc. 3. art rich, and hast no need of any thing: and thou seest not how thou art poore, wret­ched, blind, and naked. I counsell to buy gold of God, that is throughly fixed with fire, (that is to say, true faith set on fire with good works) to the intent thou mayest be­come rich: and to cloath thy selfe with white rayment (that is to wit, with Christs inno­cency) to the end that the shame of thy na­kednesse (which is the great filthinesse of thy A liuely compari­son. sins) be not seene to the whole world. Then is the iustifying faith as it were a flame of fire, which cannot but cast forth brightnesse. And like as the flame burneth the wood without the helpe of the light, and yet the flame cannot be without the light: so is it assuredly true, that faith alone consumeth and burneth away sinne without the helpe [Page 49] of workes, and yet that the same faith cannot be without good workes. Wherefore, like as if we see a flame of fire that giueth no light, we know by and by that it is but vaine and painted: euen so, when we see not some light of good workes in a man, it is a token that he hath not the true inspired faith, which God giueth to his chosen, to iustifie and glorifie them withall. And hold it for certaine, that S. Iames meant so, when hee What S. James meant concer­ning workes. Iames 2. said, Shew me thy faith by thy workes, and I will shew thee my faith by my workes. For his meaning was, that he which is plunged in ambitiousnesse, and worldly pleasures, be­leeueth not (though he say he beleeue) foras­much as he sheweth not in himselfe the ef­fects of faith. Also we may liken this holy faith to the Godhead which is in Iesus A hea­uenly compari­son. Christ: who being very man (but without sin) did wonderfull things, healing the sicke, giuing sight to the blind, walking vpon the water, and raising vp the dead vnto life a­gaine: and yet these marueilous workes were not the cause that he was God. For before he did any of those things, he was God, and the lawfull and onely begotten Son of God, and he need not to worke those miracles to make himselfe God by them, but forasmuch as he was God, therefore he did them. And [Page 50] so, the miracles that Christ wrought, made him not to be God, but shewed openly that he was God. In like wise, true faith is as it were a Godhead in the soule of a Christi­an, which doth wondrous workes, and is ne­uer weary of well-doing, and yet those workes are not the cause that a Christian is a Christian, that is to wit, that he is righte­ous, good, holy, and acceptable vnto God, neither needeth he to worke all those good workes to become such a one. But forasmuch as hee is a Christian by faith, like as Iesus Christ being a man, was also God by his Godhead: he doth all those good workes, which make not the Christian to be righte­ous and good, but shew him to bee good, righteous and holy. So then, like as Christs Godhead was the cause that he wrought miracies: euen so faith working through loue, is the cause of the good workes that a Christian man doth. And like as a man may say of Iesus Christ, that he hath done this miracle or that, and that those miracles, be­sides that they glorified God, were also a great honor vnto Iesus Christ as he was man, who for his obedience euen vnto death, was recompenced at Gods hand in his resurrecti­on, and had giuen vnto him all power both in heauen and earth, which he had not afore as in [Page 51] respect of his manhood, but deserued it by the vnion which is betwixt the Word of God and the manhood of Christ: So doth faith in a Christian, which faith by reason of the vnion that it hath with the soule, attributeth that thing to the one which is proper to the o­ther: whereupon it commeth, that the holy Scripture promiseth the Christian euerlasting life for his good works, because good works are the fruits and testimonies of liuely faith, and proceed of it, as light proceedeth from a flame of fire, according as I haue said hereto­fore. And by this holy faith which imbraceth Iesus Christ, it comes to passe that our soule is ioyned with Christ, and is so vnited and knit to him, that whatsoeuer Christ hath merited and deserued, the same is imputed vnto the soule, as though it had merited and deserued it. And therefore S. Austin saith, that God crowneth his owne gifts in vs. Of this vnion of the soule with Iesus Christ, Christ himselfe beareth good record, where hee prayeth to his Father for his Apostles and for such as should beleeue in him by their prea­ching. I pray not (saith he) for them onely, Ioh. 17. but also for all those that shall beleeue in me through their 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 be one [Page 52] in vs, and that the world may beleeue that thou hast sent me, and that I haue giuen them the glory which thou hast giuen me, so as they should be one selfe-fame thing like as thou and I are one. Whereby it appeareth eui­dently, that if we beleeue the word of the Apostles (who preached that Iesus Christ dyed for our sins, & rose againe for our iusti­fication) we become all one thing with him: Rom. 4. and forasmuch as he is all one with God, we also become all one with God, by the meane 2 Cor. 6. of Iesus Christ. O wonderfull glory of the Christian, to whom it is granted through faith, to possesse the vnspeakeable benefits which the Angels long to behold! By this present discourse a man may plainely perceiue the difference that is betwixt vs & them that defend the iustification by faith and workes together. Herein we agree with thē, that we stablish works, affirming that the faith which iustifieth, cannot be without good workes, and that those which are become righteous, are they that doe the good workes that may rightly be called good workes. But we differ from them in this, that we say, that faith 1 Pet. 2. maketh men righteous without the helpe of workes. And the reason is ready: namely, be­cause that by faith we put on Christ, & make Gal. 3. his holinesse and righteousnesse to be ours. [Page 53] And seeing the case so standeth, that Christs righteousnesse is giuen vs by faith: We can­not be so thanklesse, blind, and vnhappy, as not to beleeue that he is of sufficient ability, Heb. 2. to make vs acceptable and right before God. Let vs say with the Apostle, If the bloud of Oxen and Goats, and the Ashes of a Cow sprinkled, cleanseth the vncleane, as touch­ing the cleansing of the flesh: how much more shall that bloud of Iesus Christ, who by the euerlasting spirit offered himselfe vndefiled vnto God, to cleanse our consci­ences from dead workes, to serue the liuing God? I pray thee now, thou good and de­uout Christian, consider well which of these two opinions is the truest, holiest, and wor­thiest to be preached: Ours, which aduan­ceth the benefit of Iesus Christ, and pulleth downe the pride of man which would ex­alt his owne works against Christs glory: or the other, which by affirming that faith of it selfe iustifieth not, defaceth the glory and benefit of Iesus Christ, and puffeth vp the pride of man, who cannot abide to be iusti­fied freely by our Lord Iesus Christ, with­out some merit of his owne. But (say they) it is a great quickning vp to good workes, to say that a man maketh himselfe righte­ous before God by meanes of them. I an­swer, [Page 54] that wee also confesse that good workes are acceptable to God, and that hee of his meere grace and free liberality recom­penseth them in Paradise. But we say more­ouer, that no workes are good, sauing those that (S. Austin saith) are done by those that are become righteous through faith, be­cause, that if the tree be not good, it cannot yeeld good fruit. And furthermore we say that such as are become righteous through faith, forasmuch as they know themselues to be righteous through Gods righteous­nesse purchased by Christ, make no bargai­ning with God for their workes, as though they would buy their manner of iustifica­tion such as it is with them: but being in­flamed with the Loue of God, and desirous to glorifie Iesus Chiist who hath made them righteous, by giuing them his merits and riches, they bestow all their whole stu­dy and labour to doe Gods will, fighting manfully against the loue of themselues, and against the world and the Diuell. And when they fall through frailty of the flesh, they recouer themselues by and by, and are so much the more desirous to doe good, and so much the more in loue with their God, considering that he layeth not their sinnes to their charge, because they be ingrafted into [Page 55] Iesus Christ, who hath made full amends for all his members, vpon the tree of his crosse, and maketh continuall intercession for them to the eternall Father, who for the loue of his onely begotten Sonne, beholdeth them alwayes with a gentle countenance, gouerning and defending them as his most deare children, and in the end giuing them the heritage of the world, making them like fashioned to the glorious Image of Christ. These louing motions are the spurres that pricke forward the true Christians to doe good workes: who considering that they are become the children of God through faith, and made partakers of his diuine nature, are stirred vp by the holy Ghost dwelling in them, to liue as it becom­meth the children of so great a Lord, and are greatly ashamed that they maintaine not the beauty of their heanenly Noblenesse: and therefore they imploy their whole indea­uour to the following of their first borne brother Iesus Christ, liuing in great lowli­nesse and meekenesse, in all things seeking the glory of God, giuing their liues for their brethren, doing good to their enemies, glo­rying in the sufferance of reproaches, and in the Crosse of our Lord Iesus Christ, and Gal. 6. Luke 2. saying with Zachary, We be deliuered out of

keth euery of vs to possesse Christ and all that is his, as wee possesse our owne gar­ment. And therefore to be clothed with Ie­sus Christ, is nothing else but to beleeue for a certainty, that Christ is wholly ours: and so is he in very deed, if we beleeue so, and hold our selues assured, that by the same heauenly garment we bee receiued into fa­uour before God. For it is most certaine, that he as a most deare Father hath giuen vs his Sonne: meaning that all his righteous­nesse, and all that euer he is, can, or hath done, should be in our power and iurisdiction, in such wise as it should bee lawfull for vs to make our boast of them, as if we had done, purchased, and deserued them by our owne strength. And whosoeuer beleeueth this, shall find that his beleefe is good and true, as we haue shewed heretofore. Then must the Christian haue a stedfast faith and beleefe, that all the goods, all the graces, and all the riches of Iesus Christ, are his: for sith that God hath giuen vs Iesus Christ himselfe, how should it be possible that hee hath not Rom. 8. giuen vs all things with him? Now if this be true, as true it is in deed: the Christian may rightly say, I am the childe of God, and Iesus Christ is my brother. I am Lord of Heauen and Earth, and of hell, and of [Page 59] death, and of the law, in so much as the law cannot accuse me nor lay any curse vpon mee, because the righteousnesse of God is be­come mine. And this faith is it alone that maketh a man to be called a Christian, and which cloatheth him with Iesus Christ as we haue said afore. And boldly may this be called a great mystery, whereunder are con­tained marueilous things, and things not heard of, concerning that great God, which cannot enter into mans heart, except God doe first soften it with his holy grace, as he hath promised to doe by his holy Prophet, saying, I will giue you a new heart, and I will put a new minde into you, and I will take away the stony heart out of your body, and I will giue you a heart of flesh. Now then, hee that beleeueth not after the said manner, 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 to doe good: but shall easily faint in doing of good works, yea and moreouer hee shall neuer bee able to doe workes that are truely good. This onely beleefe and trust that wee haue in the merits of Iesus Christ, maketh men true Christians, stout, cheerefull, merry, louers of God, ready to [Page 60] doe good works, possessors of Gods King­dome and of God himselfe, and his right deare-beloued children, in whom the holy Ghost doth truely dwell. What heart is so cowardly, cold, and vile, which considering Iesus Christ the true example of Chri­stians. the inestimable greatnesse of the gift that God hath bestowed vpon him, in giuing him his owne so well-beloued Sonne with all his perfectnesse, is not inflamed with an ex­ceeding earnest desire, to become like vnto him in good works: specially seeing that the Father hath giuen him vnto vs for an exam­ple whereon we must continually looke, fra­ming our life after such a sort, as it may be a true counterpaine of the life of Iesus Christ, forasmuch as Christ (as saith Saint Peter) hath suffered for vs, leauing vs an 2 Pet. 2. ensample, to the end that we should follow his footsteps? Out of this consideration issueth another kinde of cloathing of a mans selfe with Christ, which we may tearme an example cloathing, for so much as the Chri­stian must frame his whole life after the ex­ample of Christ, fashioning himselfe like vnto him in all his deedes, words and thoughts, leauing his former wicked life, and decking himselfe with the new life, that is to wit, with the life of Christ. By reason Ephes. 4. Rom. 15. whereof S. Paul saith: Let vs cast away [Page 61] the works of darknesse, and put on the armour of light, not in feasting, nor in drunkennesse, nor in chambring and wantonnes, nor in strife: but put vpon you the Lord Iesus Christ, and make no preparation for the flesh, nor for the lusts thereof. Hereupon the true Christian be­ing in loue with Iesus Christ, saith in him­selfe, Sith that Iesus Christ, not hauing any need of me, hath redeemed me with his owne blood, and is become poore to enrich mee: I will likewise giue my good, yea and my very life, for the loue and welfare of my neighbour. And like as I am cloathed with Iesus Christ for the loue hee hath borne to mee: so will I haue my neighbour in Christ, to cloath himselfe with mee and with my goods likewise, for the loue that I beare him for Christs sake. He that doth not so, is no true Christian, for hee cannot say that hee loueth Iesus Christ, if hee loue not the members and brothers of him: and if we loue not our neighbour, for whose sake Christ hath shed his blood, wee cannot truely say that wee loue Iesus Christ: who beeing e­quall with God, was obedient to his Fa­ther, Phil. 2. euen to the death of the Crosse, and hath loued and redeemed vs, giuing himselfe vnto vs, with all that euer hee hath. After the same manner, we being rich, and hauing [...] [Page 64] him forsake himselfe, and take vs his Crosse and follow me. But the chiefe cause of this Luke 9. crosse is, for that our God purposeth to mortifie the affections of our mind and the lusts of our flesh by that exercise: to the end we may conceiue in our selues the great perfection wherein we be comprized by our Lord Iesus Christ, by being grafted in­to him. Also his will is, that our faith be­ing fined like gold in the furnace of trou­bles, Iohn 15. Phil. 3. should shine bright to his glory. Moreouer his intent his, that we by our in­firmities, should set out his great power, which the world in despite of it, behol­deth in vs, in asmuch as our frailty becom­meth strong by troubles and persecutions, and the more that it was beaten downe and oppressed, so much the more it is strong and stedfest. Whereof the Apostle S. Paul saith, We carry this treasure in earthen ves­sels, 2 Cor. 12. that the excellency of the power 2 Cor. 4. might be Gods and not ours. On all sides we suffer tribulation, but wee are not ouer­come: we be poore, but not ouercome of pouerty: wee suffer persecution, but yet are we not forsaken: we be despised, but yet wee perish not: and so we dayly beare about vs the dying of our Lord Iesus Christ in our body, that the life of Iesus Christ [Page 65] may also be openly shewed in vs. And see­ing the case is so, that our Lord Iesus Christ and all his deare Disciples glorified God by tribulations: let vs also imbrace them ioy­fully, and say with the Apostle S. Paul, God Gal. 6. forbid that I should glory, saue in the Crosse of our Lord Iesus Christ: and let vs so deale, as the world may (whether it will or no) perceiue and see with his eyes, the wonder­full effects that God worketh in such as sin­cerely imbrace the grace of his Gospell. Let vs so deale, I say, as the worldlings may see with how great quietnesse of mind the true Christians indure the losse of their goods, the death of their children, slanders, the diseases of the body, and the persecuti­ons of false christians: and also that they may see how the onely true Christians doe worship God in spirit and truth, taking in good worth at his hand whatsoeuer hap­neth, and holding all that hee doth, to bee good, righteous and holy, praising him al­wayes for the same, whether it be in prospe­rity or aduersity, thanking him as a most gracious and louing father, and acknowledg­ing Rom. 5. it for a right great gift of Gods good­nesse, to suffer any aduersity, and chiefly for the Gospell, and for following the steps of Christ, specially for as much as we know, [Page 66] that tribulation ingendreth patience, and pa­tience After what sort patience ingen­dreth triall. triall, and triall hope, and hope ma­keth vs not ashamed. I say, that patience in­gendreth tryall, because that whereas God hath promised helpe in trouble to such as trust in him, we find it by experience, in that wee continue strong and stedfast all the while, and are vpholden by the hand of God, which thing we could not doe with all the powers that we haue of our owne. So then, by patience we find that our Lord giueth vs the helpe that hee hath promised vs at our need, whereby our hope is confirmed. And it were an ouer-great vnthankefulnesse, not to trust to such an ayde and fauour for the time to come, as we haue found by experience to be so certaine and stedfast heretofore. But what need we so many words? It ought to suffice vs to know, that the true Christians are through tribulation cloathed with the Rom 8. Image of our Lord Iesus Christ crucified: which if we beare willingly and with a good heart, we shall in the end be cloathed with the Image of Iesus Christ glorified. For as the passions of Iesus Christ doe abound: so through him, shall the consolations ouera­bound: 2 Cor. 2. and if we suffer with him heere be­low for a time, we shall also raigne with him there aboue for euer.

BVt forasmuch as the diuell and mans wisedome labour continually to dispos­sesse vs of this most holy faith, where­through we beleeue that all our sins are cha­stised and punished in Iesus Christ, and that through his most precious bloodshed, wee be reconciled to the Maiesty of God: it is very needfull for a Christian to haue his weapons alwayes in a readinesse, to defend himselfe from the said most mischieuous temptation, which seeketh to bereaue the Marke 9. soule of her life. Among the said weapons Foure re­medies a­gainst the temptati­ons of distrust. (in my iudgement) the mightiest and best are, Prayer, the often vse of the holy Communi­on, the remembring of holy Baptisme, and the minding of Predestination. In our Pray­er, we may well say with the father of the Prayer. poore Lunatike person, of whom mention is made in the Gospell of S. Marke, Lord Iesus, helpe mine vnbeliefe. Or else we may say with the Apostles, Lord, increase our faith. And if there raigne in vs a continuall Matth. 9. desire to grow in faith, hope, and loue: wee will continually pray, as Saint Paul instru­cteth 1 Thes. 5. True Prayer. vs. For Prayer is nothing else but a [Page 68] feruent mind settled vpon God. By the re­membring of Baptisme, we shall assure our selues, that we are at peace with God. And Baptisme forasmuch as S. Peter saith, that the Arke of Noe was a figure of Baptisme: therefore 2 Pet. 3. like as Noe was saued from the floud by the Arke, because he beleeued the promises of God: so also are we by faith saued in Bap­tisme from Gods Wrath. Which faith is grounded vpon the Word of our Lord Ie­sus Christ, who saith that he which belee­ueth Mark. 16. and is baptized, shall bee saued. And good right it is: for in Baptisme we put on Iesus Christ, as the Apostle S. Paul affir­meth, and consequently we be made parta­kers of his righteousnesse, and of all his Gal. 3. goods: and vnder this precious robe, the sinnes that our frailty committeth, lye hid­den and couered, and are not imputed vnto vs. And so, according as S. Paul saith, the Rom. 4. blessednesse which the Psalmist speaketh of appertaineth to vs: namely, Blessed are they whose mis­doings are forgiuen, and whose sinnes are couered. Blessed is the man to Psal. 36. whom the Lord imputeth not sinne. But it standeth a Christian in hand, to take good heed, that vpon these words he take no li­berty to sinne: for this doctrine belongeth to none such as honour themselues with the [Page 69] name of Christians, confessing Christ with their mouth, and yet deny him in their deeds. But it concerneth the true Christians, who though they fight manfully against the flesh, the world, and the diuell, doe not­withstanding fall daily, and are constrained to say, Lord, forgiue vs our offences. These are they to whom we speake, to comfort them and to hold them vp, that they fall not into despaire: as though the bloud of Christ washed vs not from all sinne, and that hee were not our aduocate, and the atonement­maker for his members. And therefore when we be prouoked to doubt of the forgiue­nesse of our sinnes, and that our owne con­science beginneth to trouble vs: then must we furnish our selues with true faith, and out of hand haue recourse to the precious The Sup­per of the Lord. bloud of Iesus Christ, shed for vs vpon the altar of the Crosse, and distributed to his A­postles at his last Supper, vnder the veile of a most holy Sacrament, which was ordained by Christ, to the end that we should cele­brate the remembrance of his death, and that by the same visible Sacrament, our trou­bled consciences might be assured of our at­onement with God. The blessed Iesus Christ made his last Will, when he said, This is my body which is giuen for you: Luke 22. [Page 70] and, This is my blood of the New Testa­ment, Mar. 16. which is shed for many to the for­giuenesse of their sinnes. We know that a Gal. 3. Testament (saith Saint Paul) although it be but a mans Testament, yet neuerthelesse if it be allowed, no man despiseth it or addeth any thing to it: and that no Testament is of force till the Testator be dead, but hath full power after the parties decease. Then did Iesus Christ make his Testament, wherein he promiseth forgiuenesse of sinnes, and the grace and good fauour of himselfe, and his Father, together with mercy and euerlasting life. And to the intent that the said Testa­ment should be of full force, he hath confir­med it with his owne precious blood and with his owne death. By reason whereof, Saint Paul saith, that Iesus Christ is the Me­diator of the New Testament, that by his Heb 9. dying for the redemption of those trans­gressions which were in the former Testa­ment, they that are called might receiue the promise of the eternall inheritance. For wheresoeuer is a Testament, there must also be the death of the Testator: for the Testa­ment is confirmed by the death of the par­ty, insomuch as it is of no value so long as the maker of it is aliue. Wherefore we be very certaine and assured by the death [Page 71] of Iesus Christ, that his Testament is auaile­able, whereby all our mis-deeds are pardo­ned, and we made heires of eternall life. And for a token and faithfull pledge hereof, in I renaeus. lib. 1. stead of a Seale, he hath left vs this diuine Sacrament, which not onely giueth our soules assured hope of their euerlasting Sal­uation, but also warranteth vnto vs that im­mortality of our flesh, forasmuch as it is euen now quickned by that immortall flesh of his, and in a certaine manner becommeth partaker of the immortality thereof, and he that is partaker of that diuine flesh by faith, shall not perish for euer. But vnto him that Iohn 6. receiueth it without the said faith, it tur­neth to a dangerous poyson, because that like as when bodily sustenance findeth the stomacke incumbred with euill humors, it corrupteth likewise and worketh great an­noyance: euen so if this spirituall food light into a sinfull soule that is full of malice and mis-beliefe, it casteth it headlong into some greater ruine, not through it owne default, but because that to the vncleane and vnbe­leeuer all things are vncleane: notwithstan­ding that the things bee sanctified by the Lords blessing. For (saith Saint Paul) hee 1 Cor. 11. that eateth of that bread, and drinketh of that cup vnworthily, is guilty of the body [Page 72] and bloud of the Lord, and he eateth and What is meant by not ma­king a differēce of the Lords Body. drinketh his owne damnation, because he maketh no difference of the Lords Body. For he maketh no difference of the Lords Body, which presumeth to the Lords Sup­per without faith and charity. And foras­much as he beleeueth not that Body to be his life, and the cleanser of all his sinnes: he ma­keth Iesus Christ a lyer, and treadeth the He that receiueth this Sa­crament, prote­steth himselfe to trust in none other thing then the bloud of Christ. Sonne of God vnder foot, and esteemeth the bloud of the Testament whereby hee was sanctified, but as a common or worldly thing, and doth great wrong to the Spirit of grace, and he shall be punished very sore at Gods hand, for this his vnbeliefe and wic­ked hypocrisie. For whereas he reposeth not that trust of his iustification in the pas­sion of our Lord and Sauiour Iesus Christ: yet neuerthelesse he receiueth this most ho­ly Sacrament, and maketh protestation that he putteth not his trust in any other thing. Whereby he accuseth himselfe, and is a wit­nesse of his owne iniquity, and condemneth himselfe to euerlasting death, by refusing the life which God promiseth him in that holy Sacrament. And in this point, when the Very cō ­fortable counsell. Christian feeleth that his enemies are like to ouercome him: that is to wit, when he beginneth to doubt whether he haue recei­ued [Page 73] forgiuenesse of his sinnes by Iesus Christ: and that he shall not be able to withstand the diuell and his temptations: and that the ac­cusation of his owne doubtfull conscience comes to presse him, so as he beginneth to feare lest hell fire should swallow him vp, and death hold him in his euerlasting bands by reason of Gods Wrath, I say, when the good Christian feeleth himselfe in such ago­ny: Let him get him to his holy Sacrament with a good heart and stout courage, and re­ceiue it deuoutly, saying in his heart, and an­swering his enemies thus: I confesse I haue deserued a thousand hels, and euerlasting death, by reason of the great sinnes which I haue committed. But this heauenly Sacra­ment which I receiue at that present, assu­reth me of the forgiuenesse of all my mis­doings, and of mine atonement with God. For if I haue an eye to my workes, there is no doubt but I acknowledge my selfe a sin­ner, and condemne mine owne selfe in such wise, as my conscience should neuer bee quiet, if I should thinke that my sinnes are pardoned me for my workes sake. But when I looke to the promises and couenants of God, who promiseth mee forgiuenesse of my sinnes by the bloud of Iesus Christ, I am as sure that I haue obtained it, and that I [Page 74] haue his fauour, as I am sure that hee which hath made the promises and couenants, can­not lye nor deceiue: and through this sted­fast faith I become righteous by Christs Rom. 4. righteousnesse, where through I am saued, and my conscience quieted. Hath he not gi­uen his most innocent body into the hands of sinners for our sinnes? Hath hee not shed his blood to wash away my iniquities? Why then doest thou vexe thy selfe, O my soule? put thy trust in the Lord, who bea­reth thee so great loue, that to deliuer thee from eternall death, it hath pleased him that his only Sonne should suffer death and passi­on, who hath taken vpon himselfe our po­uertie, to giue vs his riches: laid our weake­nesse vpon himselfe, to stablish vs in his strength: become mortall, to make vs im­mortall: come downe vnto the earth, to aduance vs vp to heauen: and become the Sonne of man with vs, to make vs the chil­dren of God with himselfe. Who is he then that shall accuse vs? God is he that iustifieth Rom. 8. vs, and who shall condemne vs? Iesus Christ is dead for vs, yea, and risen againe for vs, and he sitteth at the right hand of God, ma­king Intercession for vs. Wherefore say with Dauid, Why art thou heauy, O my soule, and why doest thou trouble mee? doest [Page 75] thou see nothing but the Law, sinne, wrath, heauinesse, death, hell, and the diuell? Is there not now to be seene Grace, remission of sinnes, Righteousnesse, Consolation, Ioy, Peace, Life, Heauen, Christ, and God?

Trouble mee no more then, O my soule: for what is the Law? what is sinne? what is death and the diuell, in comparison of these things? Therefore trust in God, who hath not spared his owne deare Sonne, but giuen him to the death of the crosse for thy sinnes, and hath giuen thee victory through him. This is the sweet doctrine of the Gospell, which I desire, that all Christians could receiue with Thanksgiuing and an as­sured faith: for then would Christ be no­thing but Ioy and sweetnesse to them; then would they take heart in the victory of Christs death, who indeed was made a curse for vs, subiect to wrath, putting vpon him our person, and laid our sinnes vpon his owne shoulders, and he hath made with vs this hap­py change, that is to say, hee tooke vpon him our sinfull person, and gaue vnto vs his inno­cent and victorious person, wherewith wee being now cloathed, are free from the curse of the Law.

And therefore may euery poore sinner say, with an assured confidence, Thou [Page 76] Christ, art my sinne and my curse; or rather, I am thy sinne, and thy curse, and contrari­wise thou art my Righteousnesse, my Bles­sing, and my Life, my Grace of God, and my Heauen. And thus, if wee by faith doe behold this brazen Serpent, Christ, hanging vpon the Crosse, wee shall see the Law, sinne, death, the diuell and hell, killed by his death: and so may with the Apostle Paul sing that ioying heart Dittie: Thankes be to God, who hath giuen vs victory, through our Lord Iesus Christ.

And so with these Thankesgiuings, with these or such other like thoughts must wee receiue the Sacrament of the body and blood of our Lord Iesus Christ. After this manner is all fearefulnesse driuen out of the soule of the Christian: and charitie is increased, faith strengthened, the conscience quieted, and the tongue neuer ceaseth to praise God, and to yeeld him infinite thanks for so great a benefit. This is the vertue, efficacie, and only trust of our soule. This is the Rocke whereupon if the conscience bee builded, it feareth neither tempest, nor the gates of hell, 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 in [Page 77] this diuine Sacrament: When the Christian is at it, he must hold his eyes fastened conti­nually vpon the passion of our gracious Sa­uiour, beholding him on the one side vpon the crosse loden with all our sinnes: and GOD on the other side punishing, chasti­sing, and whipping his owne onely begotten and deare beloued Sonne in stead of vs. O happy is that man that shutteth his eyes from all other sights, and will neither heare nor see any other thing then Iesus Christ crucified, in whom are laid vp and bestow­ed all the treasures of Gods wisedome and diuine knowledge! Blessed (say I) is he that feedeth his minde with so heauenly a food, and maketh himselfe drunken in the loue of God with so sweet and singular a liquor. But before I make an end of this matter, I will first aduertise the Christian, that Saint Austin hath ordinarily beene wont to terme this holy Sacrament the bond of charitie, and the mystery of vnitie. And hee saith, that whosoeuer receiueth the mystery of vnitie, and regardeth not the bond of peace, receiueth not the Sacrament to his owne behoofe, but as a witnesse against himselfe. Why the holy Sa­cramēt of thankes­giuing was or­dained. Therefore wee must vnderstand, that the Lord hath ordained this holy Sacrament not only to make vs sure of the forgiuenesse of [Page 78] our sinnes: but also to inflame vs to peace, v­nitie, and brotherly charitie. For in this Sa­crament the Lord doth after such a manner make vs partakers of his body, as hee be­commeth all one thing with vs, and wee with him. By reason whereof, forasmuch as hee Christi­an peace and vni­on are betoke­ned by the bread and wine. hath but one body whereof hee maketh vs partakers: it is meet that we also should by such partaking become all one body toge­ther among our selues. And this vnion is re­presented by the bread of the Sacrament: which as it is made of many graines min­gled and kneaded together, in such wise as one of them cannot bee discerned from ano­ther: So also must we bee ioyned together af­ter such a sort, and so vnited together into one agreement of minde, as no diuision may creepe in. And this doth Saint Paul shew vs, when he saith: Is not the cup of blessing which wee blesse, the communion of the blood of Iesus Christ? is not the bread that wee breake, the communion of the body of Iesus Christ? whereas we be many, yet are He that offen­deth one of his Christi­an bre­thren, of­fendeth Christ himselfe. wee but one bread and one body, forsomuch as we be all partakers of one bread. By these things we vnderstand, that when we receiue his most holy communion, wee must consi­der that wee are all of vs ingrafted into Christ, and are all become members of one [Page 79] selfe-same body, that is to wit, of Iesus Christ, in such wise as we cannot offend, de­fame, or despise any of our brethren, but we must therewithall offend defame, and despise our said head Iesus Christ: neither can we be at variance with any of our brethren, but in like wise we must be at oddes with him. Also we cannot loue him, except wee loue him in our brethren. Looke how much care we haue of our owne body, so much must we haue of our Christian brethren, who are the members of our body. And like as no part of our body feeleth any griefe, which spreadeth not it selfe into all the other parts: so ought wee to determine with our selues, that our brother feeleth not any inconueni­ence, which should not mooue vs to com­passion. With such manner of thoughts must we prepare our selues to this holy Sa­crament, quickning vp our spirits with a feruent loue to our neighbourward. For what greater spurre can we haue to pricke A prepa­ration to the rece­uing of the holy Sacra­ment. vs to loue one another, then to see that Ie­sus Christ, by giuing himselfe vnto vs, not only allureth vs to giue our selues one to ano­ther, but also by making himselfe common to vs all, maketh vs also to be all one selfe-same thing in him? In respect whereof, we ought to couet and procure, that in all of vs [Page 80] there may be but one minde, one heart, and one tongue, accorded and vnited together in thoughts, words and deeds. And wee must marke well, that as oft as wee receiue this He that receiueth the Sa­crament, bindeth himselfe to all the duties of charitie. holy and worthy Sacrament, wee bind our selues to all the duties of charitie: as not to offend any of our brethren, nor to leaue any thing vndone, that may bee profitable and helpefull in their necessitie. But if there come any to this heauenly Table of the Lord, that are diuided at variance with their brethren, the same must assure themselues that they eate vnworthily, and are guiltie of the body and blood of the Lord, and that they eate and drinke their owne damnation: for that there wanted nothing on their behalfe, but that the body of Iesus Christ was rent and plucked in pieces againe, whilest they by hatred are diuided from their brethren, that is to wit, from the members of Iesus Christ, and haue not any part with him, and yet ne­uerthelesse in receiuing this holy communi­on, pretended to beleeue that their whole saluation consisteth in the participation and vnion with Iesus Christ. Then let vs goe, my The true end for which the holy Sa­crament is ordai­ned. brethren, to the receiuing of this heauenly bread, to celebrate the remembrance of our Lords passion, and to strengthen and fortifie the beliefe and assurance of the forgiuenesse [Page 81] of our sinnes, with the remembrance there­of, and to quicken vp our minds and tongues to praise and exalt the infinite goodnesse of our God, and finally to cherrish brotherly loue, and to witnesse the same one to another by the straight vnion which all of vs haue in the body of our Lord Iesus Christ. Be­sides The 4 ^th. remedy against distrust. prayer, and the remembring of Bap­tisme, and the often resorting to the most ho­ly communion, there is one other very good remedy against distrust and fearefulnesse, which is no lesse friend to Christian chari­ty: namely, the remembrance of our prede­stination and election to eternall life, groun­ded vpon the Word of God, which is the Sword of the H. Ghost, wherewith we may beat backe our enemies. Reioyce ye in this Eph. 5. Luke 10. (saith the Lord) that your names are written in heauen. There is no greater ioy in this life, nor any thing that more comforteth the Christian that is afflicted, tempted, or falne into any sinne, then the remembrance of pre­destination, and the assuring of our selues that we be of the number of them whose names are written in the Booke of life, and which are chosen to be fashioned like vnto the I­mage of Iesus Christ. O how vnspeakeable is the comfort of him that hath this faith, and museth continually in his heart vpon [Page 82] this exceeding sweet predestination, where­by he knoweth that although he fall often, yet notwithstanding, God his Father who Psal. 36. hath fore-ordained him to euerlasting life, holdeth him vp, and reacheth out his hand vn­to him continually. 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 (saith S. Paul) who can be against vs? Nay Rom. 8. He that receiueth the Gos­pell, is sure that he is pre­destina­ted. rather, to the end that the Predestination may be accomplished in vs, he hath sent his deare-beloued Sonne, who is a most sure ear­nest penny and pledge vnto vs, that we which haue receiued the Grace of the Gospell, are Gods Children, chosen to eternall life. This holy Predestination maintaineth the true Christian in a continuall spirituall ioy, The ef­fect pro­ceeding of the know­ledge of predesti­nation. increaseth in him the indeauour of good workes, and inflameth him with the loue of God, and maketh him enemy to the world and to sinne. Who is so fierce and hard-hear­ted, which knowing that God of his mercy hath made him his child from euerlasting, will not by and by be inflamed to loue God? Who is of so vile and base courage, that hee will not esteeme all the pleasures, all the ho­nours, and all the riches of the world as fil­thy mire, when he knowes that God hath [Page 83] made him a Citizen of heauen? yea these are they that worship God rightly in spirit and truth, receiuing all things (as well in pro­sperity as in aduersity) at the hand of God their Father, and euermore praising and than­king him for all, as their good Father, who is righteous and holy in all his workes. These being inflamed with the Loue of God, and armed with the knowledge of their prede­stination, feare neither death, nor sin, nor the diuell, nor hell: neither know they what the wrath of God is: for they see none other thing in God, but loue and fatherly kindnesse towards them. And if they fall into any troubles, they accept them as tokens of Gods fauour, crying out with S. Paul, Who Rom. 8. is it that shall separate vs from Gods loue? shall tribulations, shall anguish, shall perse­cution, or hunger, or nakednesse, or perill, or sword? as it is written, For thy sake are we killed all the day long, and counted as sheepe appointed to the slaughter. But in all these things we get the vpper hand through him that hath loued vs. Wherefore, it is not for nought, that Saint Iohn saith, how the true 1 Iohn 3. Christians know right well, that they must be saued and glorified, and that by reason of the same affiance, they make themselues ho­ly as Iesus Christ is holy. And when Saint [Page 84] Paul exhorteth his Disciples to a good Eph. 1. 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 minds of the true Christians to the louing of God, and to the performance of good workes. And for the same cause our good Lord Iesus Christ speaketh open­ly of this holy predestination, as one that knew of how great importance the know­ledge thereof is to the edifying of his elect. But perchance thou wilt say to me, I know well that they whose names are written in heauen, haue cause to liue in continuall ioy, and glorifie God both in word and deed; but I know not whether I am of that num­ber or no, and therefore I liue in continuall feare; specially because I know my selfe to be an exceeding weake and fraile sin­ner, from the violence whereof I am not able to defend my selfe, but that I am ouer­come of it daily. And furthermore, foras­much as I see my selfe continually afflicted and troubled with diuers temptations, mee thinkes, I doe as it were behold with mine eyes, the wrath of God scourging me. To answer to these doubts of thine, I say, my right deare brother, that thou must assure thy selfe, that all these are but temptations of [Page 85] the diuell, who by all meanes seeketh to rob vs of that faith and confidence that spring­eth of faith, and assureth vs of Gods good will towards vs. He laboureth to strip our soules out of this precious garment: for he knoweth that none is a true Christian, ex­cept he beleeue Gods Word, which promi­seth forgiuenesse of all sinnes, and peace to all them, which accept the grace of the Gos­pel. Verily I say, that he which vpon these promises of God, perswadeth not himselfe assuredly, that God is a mercifull and louing Father vnto him, nor with stedfast confi­dence looketh to receiue the inheritance of the heauenly Kingdome at his hand: is not faithfull in deed, and maketh himselfe vtter­ly vnworthy of Gods Grace. In respect whereof, S. Paul saith, that we be the Tem­ple Heb. 3. of God, so far forth as we firmely main­taine the confidence and glory of our hope, vnto the end. And in another place he exhor­teth that we should not giue ouer our trust, Heb. 10. which hath great reward of recompence. And therefore, my brethren, let vs giue our whole endeauour to do the Will of God, as it becommeth good children, and beware that we sin not, as neere as we can. And although we fall oftentimes into sin through our owne frailty: yet let vs not by and by surmize, [Page 86] that we bee vessels of wrath, or that we be vtterly forsaken of the holy Ghost: for we haue our Aduocate Iesus Christ before Gud the Father, and he is the atonement­maker for our sinnes. Let vs bethinke vs of the opinion of S. Austin, who saith that none of the Saints is righteous and without sinne: and yet notwithstanding that, he cea­seth not to be righteous and holy, so farre­forth as he retaines his holinesse with affe­ction. And therefore if we haue afflictions Afflicti­ons are no signes of repro­bation. and tribulations, let vs not thinke that God sends them because he is our enemy, but be­cause he is our most louing Father. The Lord (saith Salomon) chastiseth him whom he loueth, and scourgeth euery child of his whom he receiueth. Wherefore if we haue Prou. 5. receiued the Grace of the Gospell, whereby man is receiued of God for his Child, we must not doubt of Gods grace and good will towards vs. And when wee perceiue our selues to delight in Gods Word, and to haue a desire to follow the life of Iesus A true marke to know Gods children by. Christ: we must stedfastly beleeue, that we be the children of God, and the Temple of the holy Ghost: for those things cannot be done by the power of mans wisedome, but are the gifts of the holy Ghost, who dwel­leth in vs by faith, and is as it were a seale [Page 87] of authority, which sealeth vp Gods promi­ses in our hearts, the certainety whereof is printed aforehand in our minds, and is giuen vs as a pledge to stablish and confirme the same. As soone as you beleeue (saith the A­postle S. Paul) ye be sealed by the holy Spi­rit Eph. 2. Where­fore the Apostle calleth the holy Ghost the Spirit of pro­mise. of promise, who is the earnest peny of our inheritance. Behold how he sheweth vs hereby, that the hearts of the faithfull are marked with the holy Ghost, as it were with a seale: in respect whereof, he calleth the holy Ghost, The Spirit of promise, for­somuch as he confirmeth the promise of the Gospell, the which (as I haue oftentimes told you) is a happy tydings that promiseth forgiuenesse of sinnes and euerlasting life, to all such as beleeue that all their misdoings are blotted out in Iesus Christ. All we that beleeue in Iesus Christ (saith Saint Paul) are Gal. 3. become the children of God: and because we be his children, he hath sent the Spirit of his Sonne into our heart, which cryeth, Father, Father. And to the Romanes, Those (saith hee) that are guided by the Spirit of God, are the children of God: for yee haue Rom. 8. not receiued againe the spirit of bondage in feare: but the Spirit of adoption, whereby we cry, Father, Father. For certainely the same Spirit beareth our spirit record, that [Page 88] we be the children of God. Now then, if we be children, we be also heires. And we must marke well, that in these two places, the Apostle S. Paul speaketh plainely, not of any speciall reuelation, but of a certaine re­cord which the holy Ghost doth commonly yeeld to all such as receiue the grace of the Gospell. Then if the holy Ghost assure vs that we be Gods children and heires: why should we doubt of our predestination? The same man saith in the same Epistle, Whom Rom. 8. he hath predestinated, them hath he also called: and whom he hath called, them hath he also made righteous: and whom he hath made righteous, them also hath he glorifi­ed. What shall we then say to all these A true­marke of predesti­nation. things? If God be on our side, who can be against vs? And therefore if I plainely per­ceiue, that God hath called me by giuing me faith and the fruits of faith, that is to wit, Peace of conscience, mortification of the flesh, and quickning of the spirit, whe­ther it be in whole or in part, why should I doubt that I am not predestinated? And moreouer we say with S. Paul, that all true Christians (that is to wit, all such as beleeue 2 Cor. 2. the Gospell) receiue not the spirit of this world, but the Spirit that commeth from God: by the inspiration whereof they dis­cerne [Page 89] the things that God hath giuen them. What maruell then is it, if wee know that God hath certainly giuen vs euerlasting life? But there are some which say, that no man ought to presume so farre, as to boast him­selfe to haue the Spirit of God. They speake in such wise, as if the Christian should glo­ry of the hauing of it for his owne deserts, and not by the onely and meere mercy of God: and as though it were a presumptuous­nesse to professe himselfe a Christian: or as though a man could bee a Christian without the hauing of Christs Spirit: or as though we could without flat hypocrisie say that Iesus Christ is our Lord, or call God our Father, if the holy Ghost mooued not our hearts and Rom. 8. 1. Cor. 12. tongues to vtter so sweet words. And yet notwithstanding, euen they that count vs presumptuous for saying that God hath gi­uen vs his holy Spirit, with faith, forbid vs not to say euery day Our Father, but rather command vs. But I would haue them to tell mee, how it is possible to separate faith and He that gloryeth not that hee hath the holy Ghost, is no true Christi­an. the holy Ghost asunder, seeing that faith is the peculiar worke of the holy Ghost? If it be presumption to beleeue that the holy Ghost is in vs, why doth Saint Paul bid the Corinthi­ans try themselues whether they haue faith or no, affirming them to bee reprobates, [Page 90] if they know not that Iesus Christ is in them? But in very deed, it is a great blind­nesse to accuse the Christians of presumptu­ousnesse for taking vpon them to glory of the presence of the holy Ghost, without which glorying, there cannot bee any Chri­stianity at all. But Iesus Christ (who cannot lye) saith, that his Spirit is vnknowne to the world, and that they onely doe know Iohn 14. him, within whom hee dwelleth. Then let them begin to become good Christians, and put away their Iewish minds, and imbrace the grace of the holy Gospell in good ear­nest: and then shall they know that the good and true Christians both haue the ho­ly Ghost, and also acknowledge themselues to haue him. But some may say to mee, That the Christian cannot by any meanes know that he is in Gods fauour, without some speciall reuelation: and so consequently, that he cannot know whether he be predestina­ted or no. And hee may specially alleadge these words of Salomon: A man knoweth Eccless. 6. not whether he be worthy of hatred or of loue: and also these words of the Apostle S. Paul to the Corinthians: I feele not my selfe 1 Cor. 4. guilty of any thing, and yet feele I not my selfe iustified for all that. It seemeth to bee A man may know that he is in Gods fa­uour. sufficiently declared by the texts of holy [Page 91] Scripture, that the said opinion is false: and now remaineth onely to be shewed briefely, that these two texts whereupon the same opinion is chiefely grounded, ought not to bee taken in that sense. As touching Salo­mons sentence, although it bee scarse well and faithfully translated in the common transla­tion: yet is there not any man so dull, who in reading Salomons whole discourse, may not plainely perceiue, that by saying so, hee By the chances of this life, no man can iudge whether a man bee in Gods fauour or displea­sure. meant, that if any man will take vpon him to iudge by the casualties that happen in this life, who is loued or hated of God: hee laboureth in vaine, considering that the selfe-same chances which light vpon the righte­ous, light also vpon the vnrighteous: vpon him that sacrificeth, as well as vpon him that sacrificeth not: and as soone vpon the good man, as vpon the sinner. Whereof it may bee gathered, that God doth not alwayes shew his loue towards those whom hee in­dueth with outward prosperities: and con­trariwise, that hee sheweth not his displea­sure towards those whom hee punisheth. Then, my right deare brethren in Christ Ie­sus our Lord, doe you thinke it reason to conclude, that a man cannot be sure of Gods fauour, because the same surenesse cannot bee perceiued by the sundry chances, that hap­pen [Page 92] euery day in these transitory and tem­porall things? A little afore, Salomon saith, That a man cannot discerne any difference betweene the soule of man, and the life of a beast: for it is seene that both man and beast dye after one manner. Shall we then conclude by this outward accident, that the perswa­sion which wee haue conceiued of the im­mortalitie of the soule, is grounded but one­ly vpon coniecture? No surely: and it were a great folly to stand vpon a thing so notably knowne. And as for S. Pauls words, I say, that forasmuch as hee was speaking of the administration of the Gospell, hee meant that his heart mis-giues him not of any mis-dealing therein, and yet for all that, that hee is not sure hee hath done his whole duty to the full, and therein obtained the praise of righteousnesse to Godward, as if hee had done all that pertained and was conuenient to be done by a faithfull Steward: and there­fore in speaking of his office, like a iust and discreet person, hee durst not iustifie him­selfe, nor auow that hee had discharged his duty to the vttermost, and satisfied his Lords will, but referred all things to the on­ly iudgement of his Lord. And verily, who­soeuer readeth these words of the Apostle Saint Paul, and considereth the words going [Page 93] afore them with some iudgement, and like­wise the words that follow, will not doubt, but this is the true sense of them. I know well, that some men in expounding these words of the Apostle S. Paul, say, that, al­though he knew himselfe to bee without sinne, yet he knew not whether hee were righteous to Godward or no, according as Dauid affirmeth, that no man can perfectly know his owne sinnes. But these men per­ceiue not that S. Paul groundeth not righ­teousnesse Rom. 3. 5. vpon workes, but vpon faith, and that he vtterly refuseth his owne righteous­nesse, to imbrace onely the righteousnesse which God hath giuen vs, through our Lord Iesus Christ. Also they consider not, Phil. 3. that he was most certaine to be accepted for righteous, in maintaining the soundnesse and purenesse of the Christian faith, and that he knew well how the Crowne of that righ­teousnesse was laid vp for him in Heauen: and also, that he was fully assured, that no 2 Tim. 4. creature in heauen, earth, nor hell, was able to separate him from the Loue of God, and that he longed to dye, because he knew for a truth, that after his death, he should be Rom. 8. with Iesus Christ. All which things should Phil. 1. be false, if he had not beene well assured that he was righteous, (I meane) by faith, [Page 94] and not by workes. Therefore, my deare be­loued brethren, let vs cease to speake that thing of the Apostle S. Paul, which he ne­uer once thought of himselfe, but fiercely fought against it continually, in answering such as measured righteousnesse by workes, and not by faith in our Lord Iesus Christ. But besides these two authorities of Salo­mon and S. Paul, a man might alledge some other places of holy Scripture, which whereas they warne and encourage men to feare God, seeme to be contrary to the as­surance of this our predestination. And if I would declare them all particularly, I should be ouer-long. But I say generally, that the feare of punishment was proper to the Old Testament, and childly loue to the New Testament: according as S. Paul witnesseth, The two sorts of feare, childly & slauish. when he saith to the Romanes, Ye haue not receiued the spirit of bondage to feare: but yee haue receiued the Spirit of adoption, whereby we cry, Father, Father. And like­wise vnto Timothy he saith, that God hath not giuen vs the spirit of fearefulnesse, but 2 Tim. 1. rather of power and loue: which spirit Ie­sus Christ hath giuen vs according to the promise made by the mouth of the holy Prophets, and brought to passe, that we be­ing deliuered out of our enemies hands, may [Page 95] serue him without feare before his holy presence, in all holinesse and righteousnesse all the dayes of our life. By these and many other places of the holy Scripture, a man may plainely gather, that the painefull and slauish fearefulnesse agreeth not with a Chri­stian: and this is already confirmed by this, that such manner of fearefulnesse is vtter­ly contrary to the spirituall cheerefulnesse and ioy, which is peculiar to the Christian, as the Apostle S. Paul sheweth openly to the Romanes, saying that the Kingdome of God is righteousnesse, and peace, and ioy in Rom. 14. the holy Ghost: that is to say, that euery man which entereth into the Kingdome of the grace of the Gospell, is become righte­ous through faith: and afterward addeth peace of conscience, which consequently breedeth such a spirituall and holy rest and gladnesse, in respect whereof, the same S. Paul doth oftentimes incourage the Chri­stians Eph. 6. Phil. 4. to liue merrily. And S. Peter saith, that all they which beleeue in Iesus Christ, doe 1 Pet. 1. continually reioyce with an vnspeakeable and glorious ioy, notwithstanding that they be afflicted with diuers temptations. And The sla­uish feare threate­neth the wicked, and the childly feare en­coura­geth the chosen. therefore when the holy Scripture threat­neth and frayeth the Christians, they must vnderstand, that it speaketh to such as are [Page 96] so licentious, that forsomuch as they keepe not the thankefulnesse and honesty that be­long to Gods children, they must bee hand­led as seruants, and held in awe, vntill they come to taste and feele how sweet and plea­sant the Lord is, and vntill such time as faith worke his effects in them, and that they haue so much childly loue, as may suffice to keepe and maintaine them in honesty of Christian conuersation, and in following the example of our Lord Iesus Christ. 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 condemne them: for (as I haue said already) by the record which the holy Ghost giueth to their spirit, they know that God hath chosen them and called them, of his owne meere mercy, and not for their deserts. By reason whereof, they doubt not at all, but that by the self-same goodnesse and mercy, he will maintaine them in the happy state wherein he hath placed them. And af­ter such manner the Scripture exhorteth The ef­fects of childly feare, Eph. 4. them, not to slauish feare, but to childish feare, that is to wit, that like good children they should bee loth to offend against the Christian Religion, or to commit any thing [Page 97] against the dutie and honesty of Gods true children, and likewise to grieue the holy Ghost that dwelleth in them: to the end that knowing the corruptednesse of our na­ture, we should alwayes be heedfull and di­ligent, and neuer haue any trust in our selues: for in our flesh and in our minds doe the appetites and affections continually dwell: which, as deadly enemies of the soule, lay a thousand snares and baites for vs, incessant­ly labouring to make vs proud, ambiti­ous, lecherous, and couetous. This is the feare whereunto the whole Scripture ex­horteth the Christians that haue once tasted how sweet the Lord is, and which bestow all their endeauour in following Christs foot-steps, who cast not from them this holy feare, because they labour to put off the old man.

And the good Christians must neuer be­reaue themselues quite and cleane of this childly feare, which is the singular friend of Christian charitie, like as the slauish feare is such an enemy vnto it, as they can by no The Christian may war­rant him­selfe the forgiue­nesse of his sins. meanes dwell together. And by the foresaid things, a man may plainly perceiue, that the good Christian ought neuer to doubt of the forgiuenesse of his sins, nor of Gods fauour. Neuerthelesse, for the better satisfying of [Page 98] the Reader, I purpose to set downe here­vnder, certaine authorities of the holy Do­ctors, which confirme this foresaid truth. S ^t. Hilary in his fifth Canon vpon Matthew, saith, It is Gods will, that we should hope without any doubting of his vnknowne will. For if the beleefe be doubtfull, there can be no righteousnesse obtained by beleeuing. And thus we see, that according to S. Hila­ry, a man obtaineth not forgiuenesse of his S. Hilary. sinnes at Gods hand, except he beleeue vn­doubtedly to obtaine it. And good right it is that it should be so. For he that doubteth, Iames 1. is like a waue of the Sea, which is tossed and turmoyled with the wind. And therefore let not such a one thinke to obtaine any thing at Gods hand. But let vs heare S. Austin, S. August. who in his Manuell counselleth vs to driue away the said foolish imagination, which intendeth to dispossesse vs of the foresaid good and sage assurednesse. Let such foolish imagination (saith he) murmure as much as it listeth, saying, Who are thou? how great is that glory? by what deserts hopest thou to obtaine it? I answer assuredly: I know in whom I haue beleeued, and I know that hee (of his great loue) hath made me his sonne: I know he is true of his promise, and able to performe his word: for he can doe what [Page 99] he will. And when I thinke vpon the Lords death, the multitude of my sinnes cannot dismay me, 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 mercy of the Lord is my desert. I am not poore of desert, so long as the Lord of mercy faileth me not. And sith the mercies of the Lord are many, many also are my deseruings. The more that he is of power to saue, the more am I sure to be sa­ued. The same S. Austin talking with God in another place, saith that he had despaired by reason of his great sinnes and infinite negligences, if the Word of God had not become flesh. And anon after, he saith these words: All my hope, all the assurance of my trust is settled in his precious bloud, 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 thee, O Father, not hauing mine owne righteousnesse, but that righteousnesse of thy Sonne Iesus Christ. In these two places S ^t. Austin sheweth plainely, that the Christian must not be afraid, but assure himselfe of righteousnesse, by grounding himselfe, not vpon his owne workes, but vpon the preci­ous [Page 100] bloud of Iesus Christ, which cleanseth vs from all our sinnes, and maketh our peace with God. Saint Bernard in his first Ser­mon S. Ber­nard. vpon the Annunciation saith most eui­dently, that it is not ynough to beleeue that a man can haue forgiuenesse of his sinnes, but by Gods mercy: nor any one good desire or ability to doe so much as one good worke, except God giue it him: no nor that a man cannot deserue eternall life by his workes, but if God giue him the gift so to beleeue. But besides all these things (saith Saint Bernard) (which ought rather to be counted a certaine entrance and foundation of our faith) it is needfull that Each one must be­leeue par­ticularly, that his sinnes are released and for­giuen him free­ly. thou beleeue also, that thy sinnes are forgi­uen thee for the Loue of Iesus Christ. See how this holy man confesseth, that it is not ynough to beleeue generally the forgiue­nesse of sinnes: but he must also beleeue particularly that his owne sinnes are forgi­uen him by Iesus Christ; and the reason is ready at hand, namely, that forasmuch as God hath promised thee to accept thee for righteous through the merits of Iesus Christ, if thou beleeue not that thou art become righteous through him, thou ma­kest God a lyer, and consequently thou [Page 101] makest thy selfe vnworthy of his grace and liberality. But thou wilt say to me, I be­leeue well the forgiuenesse of sinnes, and I know that God is true: but I am afraid that I am not worthy to haue so great a gift. I answer, that the forgiuenesse of thy sinnes shall not be a gift or free grace, but a wages, if God should giue it thee for the worthynesse of thy workes. But I reply vpon thee, that God accepteth thee for righteous, and layeth not thy sinne to thy charge, because of Christs merits, which are giuen vnto thee, and become thine by faith. Therefore, following the counsell of Saint Bernard, Beleeue thou not onely the forgiuenesse of sinnes in generall, but also apply the same beliefe to thine owne par­ticular person, by beleeuing without any doubt, that all thy mis-doings are pardoned thee through Iesus Christ. And in so do­ing, thou shalt giue the glory vnto God, by confessing him to be mercifull and true, and shalt become righteous and holy before God, forsomuch as by the same confession, the holinesse and righteousnesse of Iesus Christ, shall be communicated vnto thee. But to returne to our purpose of Predesti­nation: I say, that by the things aboue men­tioned, a man may euidently perceiue, that the [...] [Page 104] how it happeneth, that when they bee disea­sed, they say not also, I will haue neither Physician nor physicke: for looke what God had determined vpon mee, cannot but come to passe? why eate they? why drinke they? why till they the ground? why plant they Vines? and why be they so diligent in doing all things conuenient for to sustaine the body? why say they not also, that all these turmoilings, policies, and trauels of ours are superfluous, forasmuch as it is not possible, but that whatsoeuer God hath fore-seene and determined concerning our life and death, must needs come to passe? And therefore if Gods prouidence make them not negligent and idle in things per­taining to the body: why should it make them more slouthfull and negligent in that which concerneth the Christian perfection, which without all comparison is farre no­bler then the body? But forasmuch as we see that neither Iesus Christ, nor Saint Paul, for any doubt of offending the reprobates, haue forborne to preach the truth, 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 vp­on the Crosse: wee also in like wise ought [Page 105] not to forbeare the preaching of Predesti­nation to the true Christians, forasmuch as we haue seene, that it importeth great edifi­cation.

Now are wee come to the end of our purpose, wherein our chiefe intent hath beene (according to our small power) to magnifie the wonderfull benefit which the Christian man hath receiued by Iesus Christ crucified, and to shew that faith of her selfe alone iustifyeth, that is to wit, that God re­ceiueth and holdeth them for righteous, which beleeue stedfastly, that 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 all things: euen so good workes can not be separated from faith, which alone by it selfe iustifieth.

And this holy doctrine (which exalteth Iesus Christ, and represseth and abateth the pride of man) hath and alwayes shall be re­iected, and fought against, by such Chri­stians as haue Iewish mindes. But happy is hee, who following the example of Saint Paul, spoyleth himselfe of his owne righ­teousnesse, and would haue none other righ­teousnesse, then that which is of Iesus [Page 106] Christ, wherewith if he be cloathed and ap­parelled, hee may most assuredly appeare be­fore God, and shall receiue his blessing and the heritage of heauen and earth, with his only Sonne Iesus Christ our Lord: to whom be all honour, praise and glory, from this time forth for euermore.

Amen.