he take no liberty to sinne for this doctrine belongeth to none suche as honor themselues with the name of Christians confessing Christ with their mouth and yet deny him in theyr déedes But it cōcerneth the true Christians who though they fight manfully against the fleshe the worlde and the Deuil doe notwithstanding fall dayly and are constreyned to say Lorde forgeue vs our offences These are they to whom we speak to comfort them and to holde them vp that they fall not into despayre as though the blood of Christe washed vs not from all sinne and that hée were not our aduocate and the Attonementmaker for his members And therefore when wée bée prouoked too doubt of the forgeuenesse of our sinnes and that our owne cōscience beginneth to trouble vs then must wée furnishe our selues with true faith out of hād haue recourse to the precious blood of Iesus Christe shed for vs vpō the altar of the crosse distributed to his Apostles at his last Supper vnder the veile of a most Holy Sacrament which was ordeined by Christ to the end y ◠wée shoulde celebrate the remembrance of his death and that by the same visible Sacrament our troubled consciences might be assured of our attonement with God The blessed Iesus Christe made his last Will when he said this is my body which is geuen for you and this is my blood of the new Testament which is shed for many for the forgeuenesse of their sinnes Wée knowe that a Testament saith S. Paul although it be but a mans Testament yet neuer thelesse if it be allowed no man dispiseth it or addeth any thing to it and that no Testament is of force til the testator be dead but hath ful power after y ◠parties decease Then did Iesus Christe make his Testament wherin he promiseth forgiuenesse of sinnes and the grace and good fauor of him selfe and of his father togeather with mercy and euerlasting life And to the intent that the saide Testament shoulde be of ful force he hath confirmed it with his owne precious blood and with his owne death By reason whereof Saint Paul sayeth that Iesus Christe is the Mediator of the newe Testament that by his dying for the the redemption of those transgressions which were in the former testament they that are called might receiue the promise of the eternal inheritance For whersoeuer is a Testament there must also be y ◠death of the Testator for the Testament is confirmed by the death of the partie insomuch as it is of no value so long as the maker of it is aliue Wherefore we be very certaine assured by the death of Iesus Christe that his Testament is auaileable whereby all our misdéedes are pardoned and we made heyres of eternal life And for a token and faithfull pledge héereof in stéed of a Seale he hath left vs this Diuine Sacramente 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 nowe quickened by that immortall flesh of his in a certaine maner becōmeth partaker of the immortalitie therof he that is partaker of that diuine flesh by faith shal not perish for euer But vnto him that receiueth it without the saide faith it turneth too a dangerous poyson bicause that like as whē bodily sustenance findeth the stomacke incumbred with euill humors it corrupteth likewise and worketh great anoyance euē so if this spirituall foode light into a sinfull soule that is full of malice and misbeliefe it casteth it headlong intoo some greater ruine not through it owne default but because that too the vncleane and vnbeléeuer all thinges are vncleane notwithstanding that the thinges bee sanctified by the Lords blessing For saith S. Paul be that eateth of that bread drinketh of that cup unworthily is is giltie of the body and blood of the Lord and hée eateth drinketh his own damnation bicause he maketh no differēce of the Lordes body For he maketh no difference of the Lords body which presumeth to the Lords supper without faith and charity And forasmuch as he beleueth not that body to be his life and the cleanser of all his sinnes he maketh Iesus Christe a lyar and treadeth the sonne of god vnder foote and estéemeth the blood of the Testamente whereby he was sanctified but as a cōmon worldly thing and doth great wrōg to the spirite of grace he shal be punished very sore at Gods hād for this his vnbelief and wicked hypocriste For whereas he reposeth not that trust of his iustificatiō in the passiō of our Lord Sauior Iesus Christ yet neuerthelesse he receiueth this most holy Sacrament and maketh protestation that he putteth not his trust in any other thing Wherby he accuseth himselfe and is witnesse of his owne iniquitie and condēneth himselfe to euerlasting death by refusing the life which GOD promiseth him in that holy Sacrament And in this point when the Christiā féeleth that his enimies are like to ouercome him that is too wit when he beginneth too doubt whether hee haue receiued forgiuenesse of his sinnes by Iesu Christe and that he shall not be able to withstand the Deuill and his temptations and that the accusation of his owne doubtfull conscience comes too presse him so as he beginneth too feare least Hell fire should swallow him vp death hold him in his euerlasting bands by reason of gods wrath I say when the good Christian féeleth himselfe in suche an agony Let him get him to his holy Sacrament with a good hearte 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 Sacramēt which I receiue at that preset assureth me of the forgiuenesse of all my misdoinges of mine attonement with God For if I haue an eye to my works there is no doubt but I acknowledge my selfe a sinner condemne mine owne self in such wise as my cōscience should neuer be quiet if I should thinke that my sinnes are pardoned mée for my workes sake But when I looke to the promises and couenants of God who promiseth me forgeuenes of my sinnes by the blood of Iesus Christe I am as sure I haue obteined it that I haue his fauour as I am sure y ◠he which hath made y ◠promises couenants cannot lye nor deceiue and through this stedfast faith I become righteous by Christes righteousnes wherthrough I am saued and my conscience quieted Hath he not geuen his most innocent body into the hands of sinners for our sins 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 Lorde who beareth thée so great loue that to deliuer thée
from eternall death it hath pleased him that his only sonne should suffer death and passion who hath taken vpon himselfe our pouertie to geue vs his riches laid our weakenesse vpon himselfe to stablish vs in his strength become mortall to make vs immortall come down untoo the earth to aduance vs vpp too heauen and become the sonne of man with vs too make vs the children of God with himselfe Who is hee then that shall accuse vs God is he that iustifieth vs and who shall condemne vs Iesus Christe is dead for vs yea and rysen agayne 〈◊〉 vs and sitteth at the right hande of God making intercessioÌ„ for vs. Let vs then D my soule leaue of these teares and sighes THE CIII Psalme 1 MY Soule prayse thou the Lorde and all that is within me praise his holy name 2 My soule prayse thou the Lord forget not all his benefites 3 Which forgiueth al thine iniquitie healeth all thine infirmities 4 Which redéemeth thy life from the graue and crowneth thée with mercy and compassion 5 Which satisfieth thy mouth with good thinges and thy youth is renued like the Eagles 6 The Lorde executeth righteousnessâ— and iudgement to all that are oppressed 7 No made his waies knowne vnto Moses and his workes vntoo the children of Israell 8 The Lord is ful of coÌ„passion and mercy sâ—ow to anger and of great kindnesse 9 We will not alway chide neither kéepâ— his anger for euer 10 He hath not delt with vs after our sins nor rewarded vs according to our iniquities 11 For as high as the heauen is aboue the earth so great is his mercie towarde them that feare him 12 As farre as the East is from the West so far hath he remoued our sinnes from vs. 13 As a father hath compassion on his children so hath the Lord compassion on them that feare him 14 For he knoweth whereof we be made he remembreth that we are but dust 15 The dayes of man are as grasse as a floure of the field so florisheth he 16 For y â— winde goeth ouer it it is gone and the place therof shall know it no more 17 But y â— louing kindnes of y â— Lord endureth for euer euer vpoÌ„ theÌ„ that feare him amp his righteousnes vpon childrens childreÌ„ 18 Unto them y â— keep his couenaÌ„t think vpon his commaundements to doe them 19 The Lord hath prepared his throne in heauen and his kingdome ruleth ouer all 20 Praise the Lord ye his Angels that excel in strength that doe his commandemeÌ„t in obeying the voyce of his woordâ— 21 Praise the Lord al ye his hostes ye his seruants that do his pleasure 22 Praise the Lord all ye his works in al places of his dominion my soule prayse thou the Lorde So hath he had mercy on vs in giuing vs his onely sonne With this faith w t those thaÌ„ksgeuings with these or such other like thoughts must wee receiue the sacrament of the body and bloode of our Lorde Iesus Christ. After this maner is all fearfulnesse driuen out of the soule of the Christian and charity is increased fayth strengthened the conscience quieted the toung neuer ceasseth to prayse God and to yéeld him infinit thanks for so great a benefite This is the vertue efficacie only trust of our soule This is the rocke wherevpon if the conscience be buylded it feareth nother tempest nor the gates of hel nor Gods wrath nor the law nor sinne nor death nor the diuels nor any other thing And forasmuch as the substance of the Lords supper and table consisteth is this diuine sacrament When the Christian is at it he must hold his eyes fastened continually vppon the passion of our gratious Sauiour beholding him on the one side vppon the crosse loden with all our sinnes and God on the other side punishing chastising and whipping his owne onely begotten and Déerebeloued sonne in steade of vs. O happie is that man that shutteth his eyes from al other sights and will neither heare nor sée any other thing than Iesus Christ crucified in whoÌ„ are layde vp and bestowed al the treasures of Gods wisdome and diuine knowledgeâ— Blessed say I is he that féedeth his minde with so heauenly a foode and maketh himselfe drunken in the loue of God with so sweete and singular a liquor But before I make an ende of this matter I will first aduertise the Christian that Sainte Augustine hath ordinarily béene woont too terme this holy Sacrament the bonde of charity and the mystery of vnity And he saith that whosoeuer receiueth the mystery of vnitie regardeth not the bond of peace receiueth not the Sacrament to his owne behooâ—e but as a witnesse agaynst himselfe Therfore we must vnderstaÌ„d y â— the Lorde hath ordeyned this holy sacrameÌ„t not only to make vs sure of y â— forgiueues of our sins but also to inflame vs to peace vnity brotherly charitie For in this Sacrament the Lord doth after such a maner make vs parlakers of his body as he becommeth al one thing w t vs we with him By reasoÌ„ wherof forasmuch as he hath but one body wherof he maketh vs Partakers it is méetâ— that we also shoulde by such partaking becom al one body together amoÌ„g our selues And this vntoÌ„ is represeÌ„ted by the bread of the sacrament which as it is made of many grains mingled kneaded together in such wise as one of them caÌ„ not be discerned froÌ„ another So also must we be toyned together after such a sort so vnited together into one agréement of mind as no diuision may créep in And this doth S. Paule shew vs when he saith Is not the cup of blessing which we blesse the coÌ„munioÌ„ of the blood of Iesus Christ is not the bread y â— we break the coÌ„munion of the body of Iesus Christe whereas we be many yet are we but one bread and one body forsomuch as we be all Partakers of one bread By these thinges we vnderstand that when we receiue his most holy coÌ„munion we must coÌ„sider that we are al of vs ingraffed into Christ are all become members of one selfsame body that is to wit of Iesus Christ in such wise as we caÌ„not offend defame or despise any of our brethren but we must therewithall offend defame and despise our saide head Iesus Christ neyther caÌ„ we be at variance w t any of our brethren but in likewise we must be at oddes with him Also we cannot loue him excepte wee loue him in our brethren Look how much care we haue of our owne bodie so much must we haue of our Christian brethren who are the meÌ„bers of our body And like as no parte of our body féeleth any griefe which spreadeth not it selfe into al the other parts so ought we to determine w t our selues that our brother feleth not any inconuenience which should not moue vs to coÌ„passioÌ„ With such maner of thoughtes must
had ment to say if a man know not himself to be a sinner nor thirst after righteousnesse hée cannot tast of the swéetnesse of Iesus Christe how swéete it is to talke of him to thinke of him and to follow his most holy life But when we once throughly knowe our owne infirmity by meanes of the law let vs hearken too S. Iohn Baptist who poynteth vs too the soueraigne Phisition with his Finger saying Beholde the Lambe of GOD which taketh away the sinnes of the worlde For hée it is that deliuereth vs from the heauie yoke of the Lawe abrogating and disanulling the curses and sharpe threatninges of the same healing all our infirmities reformyng our free will returning vs too our ancient innocency and repairing in vs the image of our God insomuch that according to S. Paules saying like as by Adam we bée all dead so by Iesus Christ we are al quickened And it is not to beléeued that the sinne of Adam which we haue by inheritance from him shoulde be of more force than the righteousnesse of Christe that which we also inherite by faith It séemeth that man hath great cause to complayne that without any reason why hée is conceaued and borne in sinne and in the wickednes of his parents by meanes of whoÌ„ death reigneth ouer all men But nowe is all our sorow taken away in as muche as by a like meane without any occasion geuen on our behalfe righteousnes and euerlasting life are come by Iesus Christe and by him death is sâ—aine whereof Saint Paul maketh a very godly discourse which I purpose too set downe héere following Wherfore faith he like as by one man sin entred into the world death by sinne euen so death went ouer al men forasmuch as al men haue sinned For vntil the law sinne was in the worlde but sinne was not regarded as long as there was no law Neuer the latter death reigned from Adam vnto Moyses euen ouer them also that sinned not after the like manner of the transgression of Adam who was a figure of him that was to come But yet the gift is not so as is the offence for if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Iesus Christe hath abounded vnto many Neither is y â— gift so as that which entred in by one that sinned For the fault came of one offence vnto condemnation but y â— gift is of many offences to iustification For if by the offeÌ„ce of one death reigned through one much more shall they which receiue the abundance of grace and of the gift of righteousnesse reigne in life through one that is Iesus Christ. Likewise then as by the offence of one that fault came on al men to condeÌ„nation so by the righteousnesse of one the benefite abounded toward all men to the iustification of life For as by one mans disobedieÌ„ce many were made sinners so by the obedience of one shal many also bée made righteous Moreouer the lawe entred thereupon that the offence should abound neuerthelesse where sinne abounded there grace abounded muche more that as sin hath reigned vnto death so might grace also reigne by righteousnesse vntoo eternall life through Iesus Christe our Lord. By these wordes of S. Paul wée manifestly perceiue the thing to be true which we haue said héereto fore that is to wit that the law was geuen too make sinne knowne which sinne wée doe also knowe not to be of greater force than Christes righteousnesse wherethrough we be iustified before God For euen as Iesus Christ is stronger than Adam was so is his righteonsnesse more mightie than the sinne of Adam And if the sinne of Adam was sufficient enough to make al men sinners and children of wrath without any misdéedes of our owne muche more shall Christes righteousnesse be of greater force to make vs all righteous and the children of grace without any of our owne good workes which cannot be good vnlesse that before we doe them we our selues be made good as Augustine also affirmeth Hereby a man may know in what errour they bée who by reason of some great offence despaire of Gods good wil imagining that he is not willing to forgeue couer and pardon al sinne hauing already punished and chastized all our â—â—â—es and iniquities in his owne onely begotten and dearly beloued sonne and consequently graunted a generall pardon to all mankinde which euery body enioyeth that beléeueth the gospel that is to say which beléeueth the happy tidings of the Apostles haue published through the whole world saying We beséeche you for Iesus Christes sake bée yée reconciled vnto GOD for he that neuer knew sinne was made a sacrifice for our sinne that we might become righteous in him The prophet Esay for seeing this great goodnesse of God writeth these heauenly wordes which doe so well paint out the passion of our Lorde Iesus Christ and the cause thereof as it is not to be founde better described eveÌ„ in the writings of the Apostles Who saith he wil beléeue our report and to whom is the arme of the Lord reuealed But hée shall growe vpp before him as a branch and as a roote out of a dry grounde hée hath neither forme nor beautie when wée shall sée him there shal be no fourme that wée should desire hym Hée is despised aâ—d reiected of men he is a man full of sorrowes and hath experience of infirmitie wee hidde as it were our faces from him hée was despised and wee estéemed him not Surely hée hath borne our infirmities and carried our sorrowes yet we did iudge him as plagued and smitten of God humbled but he was wounded for our transgressions he was broken for our iniquities The chastisement of our peace was vpon him and with his stripes we are healed All we like shéepe haue gone astray wee haue turned euery one to his owne way and the Lorde hath laide vpon him the iniquitie of vs all he was oppressed and he was afflicted yet did he not open his mouth He is brought as a shéepe to the slaughter as a shéepe before the shearer is dumme so he openeth not his mouth O great vnkindnesse O thing abhominable that we which professe our selues Christians and heare that the sonne of God hath taken all our sinnes vpon him and washed them out with his precious blood suffering himselfe to bee fastened too the Crosse for our sakes shoulde neuerthelesse make as though we woulde iustifie our selues and purchase forgeuenesse of our sinnes by our owne woorkes as who woulde say that the desertes righteousnesse and bloodshed of Iesus Christe were not enough too doe it vnlesse we came to put too our workes and righteousnesse which are altogether deâ—iled and spotted with selfe loue selfcliking selfprofite and a thousande other vanities for which wee haue neede to craue pardon at Gods hand rather then reward Neither doe we thinke
the man is bleâ—â—ed whom GoÌ„d accompteth righteous without good workes writeth thus S. Paul sayth that vnto him which beléeueth in Iesus Christ that is to wit to the Gentile his faith is imputed for righteousnesse as it was vnto Abraham In what wise theÌ„ thinke the Iewes to become righteous by the workes of the law and yet to be righteous as Abraham was séeing that Abraham became not righteous by the déedes of the Lawe but onely by faith Then is not the Law needful forasmuche as the sinner becommeth righteous before God through only faith according to gods gracious purpose as Dauid sayth The Apostle confirmeth that which he hath said by the Prophets example saying Blessed is y â— man whom God accepteth for righteous without workes Whereby Dauid meaneth that those men are very happy whoÌ„ God hath determined to accept for righteous before him by only faith without any paines taking or obseruation of the Law on theyr behalfe Thus sheweth hée the blessednesse of the time wherein Christ was borne insomuch as the Lord himselfe saith Many righteous men Prophetes haue coueted to sée the things that you sée and too heare the things that you heare haue not heard them The selfsame thing saith S. Ambrose in expounding the first cap. of the I. Epistle to yÌ„ Corinthians affirming openly y â— whosoeuer beléeueth in Iesus Christ is become righteous W tout workes without any desert receiueth forgiuenesse of his sinnes by faith alone Also he affirmeth the same thing in an Epistle which he writeth to Irenaeus saying let no man boast of his own workes for no man becommeth righteous by his owne workes but he that hath righteousnesse hath it of frée gift forsomuch as he is made righteous by Iesus Christ. TheÌ„ is 〈◊〉 faith that deliuereth by Christs blood for happy is hée whose sinne is forgeuen pardoned And S. Bernard in his thréescore and seuentéene Sermon vppon the Ballet of Ballets coÌ„firmeth the same saying that our owne merites beare no sway at all in making vs righteous which thing must be attributed wholy vnto grace w t maketh vs righteous fréely likewise dischargeth vs froÌ„ the bondage of sinne And he addeth that Iesus Christ marrieth the soule and â—oupleth it vnto himselfe by faith without that any desert of our works ought or can come betwéen But bicause I wil not be too long I wyll make an end of mine allegations when I haue vttered one very notable and good saiyng of Saint Ambrose in his booke intituled of Iacob concerning the blessed life The saide holy mansaith that like as Iacob hauing not on his owne behalfe deserued the birthright shrowded himselfe vnder the apparrell of his brother and cloathed him selfe with his garment which yéelded a very swéete sente and in that wise presented him selfe to his father to receiue the blessing vnder another maÌ„s person too his owne behoofe euen so is it requisite for vs to cloath our selues with the righteousnes of Iesus Christ by faith and to shrowd our selues vnder the diuine purenesse of our eldest brother if wée wyll be receiued for righteous afore God And certainely this is true For if wée appeare before God vnclothed of the righteousnesse of Iesus Christe out of all doubt we shal bée iudged worthie of euerlasting damnation But contrariwise yf GOD sée vs apparelled with the righteousnesse of his sonne Christ theÌ„ wil he surely take vs for righteous and holy and worthy of eternal life And verily it is a great rashnesse in such as pretende to attaine vnto righteousnes by y â— kéeping of Gods coÌ„mandements which are alcompreheÌ„ded in * louing God with all our heart with all our soule and with all our strength and our neighbour as our selfe But who is so arrogant or so madde as to presume that he is able to perfourme those commandements to the full Or who séeth not that Gods law requireth perfect loue and condemneth all vnperfectnesse Let euery man consider well his owne workes which partly shall séeme good vnto him and hée shall finde that they ought rather to be called transgressions of that most holy law according also as they be altogeather vncleane and vnperfect so that he must bee faine to vtter this saying of Dauids Enter not into iudgemente with thy seruant O Lorde for no man liuing shall bée found righteous in thy sight And Solomon saith who is hée that may say my hearte is cleane And Iob cryeth out What man is he that can be vndefiled and what man borne of woman can shewe him selfe righteous Beholde hee found no stedfastnesse among his Saints yea the heauens are not cleane in his sight Nowe muche more abhominable and filthie is man who drinketh iniquitie as it were water And S. Iohn saith If we say wée bée without sinne wée deceiue our selues And specially our Sauiour Iesus Christe teacheth vs to say as often as wee pray Forgeue vs all our trespasses as we forgiue them that trespasse against vs. And herby may wel be gathered the folly of those y â— make merchaÌ„dise of their workes presuming to saue by them not onely them selues but also their neighbors as though our Lord Iesus Christe had not sayd vnto them When yée haue doone all that euer is commanded you say yée we be vnprofitable seruantes wee have doone but as wee ought to doe Ye sée that although wee had perfourmed Gods lawe too the full yet neuerthelesse we shoulde esteeme and cal our selues vnprofitable seruants Nowe then séeing that men are so farre of from this ful perfourmance who is he that dareth be so bolde as to glorifie him selfe that hee hath added so great an ouerplus of deseruinges aboue the full measure as he may haue to deale abroade vnto others But to returne to our purpose I woulde that the proude sinner which beareth him selfe in hande that hée maketh himselfe righteous before God by doeing some workes which are allowable to the world would consider that all the works which procéed out of an vncleane and foule hearte are also vncleane and filthie and consequently cannot be acceptable vnto God nor haue any power to make the partie righteous Therefore wée must first of all cleanse the hearte if wee minde that our workes should please God The cleansing of the hearte proceedeth of faith as the holy Ghost affirmeth by the mouth of S. Peter Then must wee not say that the vnrighteous person and the sinner becommeth righteous good and acceptable vnto God by his owne workes But wée must of necessitie conclude that faith cleanseth our harâ—es and maketh vs good righteous and acceptable before God and furthermore causeth our woorkes too please him notwithstanding that they bée altogether vnprofitable and vnperfect For in as much as wée be become the children of God through faith hee considereth our workes not as a seuere rigorous iudge but as a most mercifull father hauing pitty of our frailenesse and regarding vs as
wee prepare our selues to this holy sacrament quickening vp our spirites with a feruent loue to our neighbourward For what greater spurre caÌ„ we haue to prick vs to loue one another thaÌ„ to sée that Iesus Christ by giuing himself vn too vs not onely allureth vs too geue our selues one to another but also by making himselfe common to vs all maketh vs also to be al one selfesame thing in him In respect wherof we ought to couet procure that in al of vs there may be but one mind one heart one touÌ„g accorded vnited together in thought words déeds And wée must mark wel that as oft as we receiue this holy and woorthy sacrament we binde our selues to all the dueties of charity as not to offende any of our brethren nor too leaue any thing vndone that may be profitable and helpfull in their necessity But if ther come any to this heauenly table of the Lord y â— are diuided at variaÌ„ce w t their brethreÌ„ the same must assure themselues that they eat vnworthily are guilty of the body blood of the Lorde that they eate and drinke their own damnation for that there wanted nothing on their behalfe but y â— the body of Iesus Christ was rent plucked in péeces again whilest they by hatred are diuided froÌ„ their brethren y â— vs to wit froÌ„ the members of Iesus Christ haue not any part w t him and yet neuertheles in receyuing this holy communion pretended to be Iéeuâ— that their whole saluation consisteth in the participation and vnion with Iesus Christ. Then let vs goe my brethreÌ„ to the receiuing of this heauenly bread to celebrate the remembrance of our Lords passion and to strengthen and fortify the belief and assurance of the forgiuenesse of our sinnes with the remembraÌ„ce therof and to quicken vp our minds toungs to praise exalt the infinit goodnes of our God and finally to cherish brotherly loue and to witnes y â— same one to another by â— streight vnioÌ„ w t al of vs haue in the body of our Lord Iesus Christ. Besides prayer and the remembring of Baptisme and the often resorting to the most holy communion there is one other very good remedy against di strust fearfulnes which is no lesse friend to Christian charity namely the remembrance of our predestination and election to eternal life grounded vpoÌ„ the word of God which is the sword of the holy Ghost wherwith we may beate back our enimies Reioyce ye in this saith the Lorde that your names are written in heauen There is no greater ioy in this life nor any thing that more comforteth the ChristiaÌ„ that is afflicted tempted or falne into any sinne than the remembraÌ„ce of predestinatioÌ„ the assuring of our selues that we be of the number of them whose names are written in the book of life w t are chosen to be fashioned like vnto the image of Iesus Christ O how unspeakeable is the comfort of him y â— hath this fayth museth coÌ„tinually in his heare vppon this excéeding swéet predestination wherby he knoweth y â— although he fall often yet notw tstanding God his father who hath foreordeined him too euerlasting life holdeth him vp reacheth out his hand vnto him coÌ„tinually And he saith continually in himselfe if God haue chosen me and predestinated me to the glory of his children who can hinder me If God bee with vs sayth S. Paule who can be against vs Nay rather to the end that the predestination may be accoÌ„plished in vs he hath sent his déere beloued sonne who is a most sure earnest penny pledge vnto vs that wee which haue receiued the grace of the Gospel are Gods children chosen to eternall life This holy PredestinatioÌ„ mainteineth the true christiaÌ„ in a continual spiritual ioy increaseth in him the indeuour of good works and inflameth him with the loue of God and maketh him enimy tothe worlde and to sinne Who is so fierce and hardharted which knowing that God of his mercy hath made him his child from euerlasting will not by by be inflamed to loue God Who is of so vile base courage y â— he will not estéeme al the pleasures al the honors al the riches of the world as filthy myre when he knowes that he hath made him a â—itizen of heauen yea these are they that worship God rightly in spirit truthe receiuing al thinges as well in prosperity as in aduersity at the haÌ„d of God their father â—nd euermore praising and thanking him or all as their good father who is righteâ—us and holy in al his woorks These being inflamed with the loue of God and armed with the knowledge of their Predestinatiâ—n feare neither death nor sinne nor the diuel nor hel neither know they what the wrath of God is for they sée none other thing in God but loue and fatherly kindenesse towardes them And if they fall into any troubles they accept them as tokens of Gods fauour crying out with S. Paule Who is it that shal separate vs from Gods loue shal tribulations shall anguish shall persecution or hunger or nakednes or perill or sword as it is written for thy sake are we killed all the day long and counted as shèep appoynted to the slaughter But in al these things we get y â— vpper haÌ„d through him that hath loued vs. Wherfore it is not for nought that Saint Iohn saith how the true Christians know right wel that they must be saued and glorified that by reasoÌ„ of the same affiance they make themselues holy as Iesus Christ is holy And when S. Paul exhorteth his disciples too a good and holy life he is wont to put them in remembrance of their election and predestination as of a thing of very great force to stirre vp the mindes of the true Christians to the louing of God and too the perfourmance of good woorkes And for the same cause our good Lord Iesus Christ speaketh openly of this holy predestination as one that knew of how great importaunce the knowledge therof is to the edifiyng of his electe But perchaÌ„ce thou wilt say to me I know well that they whose names are written in heauen haue cause to liue in continuall ioy glorifie God both in woord and déede but I know not whether I am of that nuÌ„ber or no therfore I liue in continual feare specially because I know my selfe to be an excéeding weake and frayle sinner from the violence whereof I am not able to defende my selfe but that I am ouercome of it daily And furthermore forasmuche as I sée my selfe continually afflicted and troubled with diuerse temptations mée thinks I do as it were behold with mine eyes y â— wrath of God scourging me To answere to these doubts of thine I say my right déere brother that thou must assure thy selfe that al these are but temptations of the diuel
with diuerse temptations And therefore when the holy Scripture threatneth and frayeth the christians they must vnderstande that it speaketh to such as are so licencious that for somuche as they kéepe not the thankfulnesse honesty that beloÌ„ng to Gods children they must be handled as seruantes and hilde in awe vntill they come to taste and féele how swéete and pleasant the Lord is and untill such time as faith worke his affectes in them and that they haue so much childly loue as may suffice to kéepe and mainteine them in honestie of Christian conuersation and in folowing the example of our Lorde Iesus Christe And when the selfe same scripture exhorteth Christians to the true feare it meaneth not that they should feare the iudgement and wrath of God as though it were presently ready to condeÌ„ne theÌ„ for as I haue saide already by the record which the holy Ghost geueth to theyr spirite they knowe that God hath chosen them and called them of his owne méere mercy and not for their deserts By reason whereof they doubt not at all but y â— by the selfesame goodnesse mercy he will mainteine them in the happy state wherein hee hath placed them And after suche manner scripture exhorteth them not to slauish feare but to childishe that is to wit that like good children they shoulde bee loath too offend against the Christian religion or to commit any thing against the duty and honestie of Gods true children and likewise too gréeue the holy Ghost that dwelleth in them to the ende that knowing the corruptednesse of our nature wée shoulde alwayes be héedefull and diligent and neuer haue any trust in our selues for in our flesh and in our mindes do the appetites and affections continually dwell which as deadly enimies of the soule lay a thousande snares and baytes for vs incessantly labouring too make vs prowde ambicious lecherous and couetous This is the feare wherevnto the whole Scripture exhorteth the Christiaes that haue once tasted howe swèete the Lorde is and which bestowe all their indeuour in following Christes footesteppes who cast not from them this holy feare because they labour to put of the old man And the good Christians must neuer bereaue themselues quite cleane of this childly feare which is the singular friende of Christian charitie like as the slauishe feare is such an enemie vnto it as they can by no meanes dwell togeather And by the the foresaide thinges a man may plainely perceiue that the good Christian ought neuer too doubt of the forgiuenesse of his sinnes nor of Gods fauour Neuerthelesse for the better satisfiyng of the Reader I purpose too set downe héere vnder certayne authorities of the holy Doctours which comfirme this foresaid trueth Saint Hyllary in his fifth Canon vpon Matthew sayth it is Gods wyll that we should hope without any doubting of his vnknowne wil. For if the beliefe bée doubtfull there can bée no righteousnesse obteined by beléeuing And thus wée sée that according to S. Hyllary a man obteineth not forgeuenesse of his sinnes at Gods hande except hèe belèeue vndoubtedly to obteine it And good right it is that it shoulde bée so For he that doubteth is like a waue of the sea which is tossed and turmoyled with the winde And therefore let not such a one thinke to obteine any thing at Gods hand But let vs heare Saint Augustine who in his Manuell counselleth vs too driue away the saide foolish imagination which intendeth to dispossesse vs of the foresaide good and sage assurednesse Let such foolish imagination sayth hee murmure as much as it lifteth saying who art thou How 's great is that glory By what desertes hopest thou too obteine it I answere assuredly I knowe in whome I haue beléeued and I know that hée of his great loue hath made mée his sonne I knowe hée is true of his promise and able too perfourme his worde For hée can doe what hée will And when I thinke vpon the Lords death the multitude of my sinnes cannot dismay mée for in his death doe I put all my trust His death is my whole desert it is my refuge it is my saluation my life and resurrection and the merâ—y of the Lorde is my desert I am not poore of desert so long as the Lord of mercy sayleth me not And sith the mercies of y â— Lord are many many also are my deseruinges The more y â— hée is of power to saue the more am I sure to bée saued The same S. Augustin talking with GOD in another place sayth that hée had despayred by reason of his great sinnes and infinite negligences if the woorde of GOD had not become flesh And aâ—one after hée sayth these wordes All my hops all the assurance of my trust is setled in his precious blood which was shed for vs and for our saluation In him my poore heart taketh breath and putting my whole trust in him I long to come vnto thée O Father not hauing mine owne righteousnesse but that righteousnesse of thy sonne Iusus Christe In these two places Saint Augustine sheweth plainely that the Christian must not be afraide but assure him selfe of righteousnesse by grounding himselfe not vpon his owne workes but vpon the precious blood of Iesus Christe which cleanseth vs from all our sinnes and maketh our peace with GOD. Saint Bernarde in his first Sermon vppon the Annunciation saueth moste euidently that it is enough to beléeue that a man can haue forgiuenesse of our sinnes but by Gods mercy nor any one good desire or abilitie too doe so muche as one good worke except GOD geue it him no nor that a man cannot deserue eternall life by his workes but if GOD geue him the gifte so to beléeue But besides all these things sayth Saint Bernard which ought rather too bée counted a certaine entraunce and foundation of our faith it is néedeful that thou beléeue also that thy sinnes are forgeuen thée for the loue of Iesus Christe Sée howe this holy man confesseth that it is not enough too beléeue generally the forgeuenesse of sinnes but hée must also beléeue particularly that his owne sinnes are forgeuen him by Iesus Christe and the reason is ready at hande namely that forasmuche as GOD hath promised thée to accept thée for righteous through the merites of Iesus Christe if thou beléeue not that thou art become righteous through him thou makest GOD a lyer and consequently thou makest thy selfe vnworthie of thy grace and liberality But thou wilt say to me and I beléeue wel the forgeuenesse of sinnes and I knowe that GOD is true but I am afraide that I am not worthie to haue so great a gift I answere that the forgiuenes of thy sinnes shall not be a gift of free grace but a wages if God woulde geue it thée for the worthinesse of thy workes But I reply vpon thée that God accepteth thée for righteous and laieth not thy sinne to thy
1. Iohn 4. 〈◊〉 2. A very goodly similitude and fitte for the expressing of the free forgiuenes of 〈◊〉 for Iesus Christes â—ake 〈…〉 â—eb 4. â—eb I0 Heb. 8. Rom. 4. Gen. 15. Rom. 2. Galat. 3. Abac. 2. Galat 3. Rom. 10. S. Augustin Origen * Mary Magdalâ— Luke 6. Faith is the marke of those that are iustified Esay 64. S. Basil. S. â—iâ—â—â—lary S. Ambrose Rom. 4. Psalm 31. S. Bernard Gâ—n 17. A very good comparison how we bee clothedwith the righteousnes of Iesus Christe No man can boast of the perfourmance of Gods lawe Psalm 102 Prou. 20. Iob. 15. â— Ihon. 2. Matth 6. Luke 17. Acts. 15. How the woorkes of the faithful though they be vnperfit please God Matth. 25. In what maner faith iustifiet â—phe 3. Mat. 12. Rom. 6. S. Paule calleth theÌ„ saints whoÌ„ we call Christians He that beleeueth cannot be with out good workes Mark 2. Iames 2. Apoc. 3. A liuely coÌ„parison Ihat S. Iames meant concerning works Iames. 2. A heanenly comparison Iohn 17. Rom. 4. 2. Cor. 6. 1. Pet-2 â— Galat. 3. 〈◊〉 9. Galat. 6. â—â—ke 2. 〈◊〉 2. Rom. 8. Gala. 3. Rom. S. Iesus thrist the 〈◊〉 example of Christians 2. â—et 2. Ephe 4. Rom. 15. 〈◊〉 2. Marke 12. 2. â—im 2. Rom. 12. 1. Tim. 1. Galat 5. Luke 9. Iohn 15 Phillip 3. 2. Cor. 12. 2. Cor. 4. Galat. 6. Rom. 5. After what sort pacieÌ„ce ingendreth tryall Rom. 8. â— Cor. 2. Marke 9. Fourereme dies against the temptations of Distrust Prayer Math. 9. 1. Ches 5. True praiâ— Baptisme 1. Pet. 3. Marke 10. Galat. 3. Rom. 4. Psâ—lâ—â— 3. The supper of the Lord. Luke 22. Marke 16. Gaâ—at 3. Heb. ◠〈◊〉 lib. 1 Iohn 6. 1. Cor. 11. What is ment by not making a diâ—fereÌ„ce of thâ— Lords body Hee that receiueth this Sacramenâ— protesteth himselfe too trust in none other thing than the blood of Christe Rom. 4. Rom. 8. Why the holy sacrament of thankesgiuing was ordainâ—d Christen peace and vnion are betokened by the bread and wine â—e that offeÌ„eth one of his ChristeÌ„ brethren offendeth Christ 〈◊〉 A preparation to the receiuing of the holy Sacramenâ— He that receiueth the Sacrament bindeth himâ—selfe to all the dueties of charity The true end for which the holy sacrament is ordained The foâ—rth remedy against 〈◊〉 Ephe. 5. Luke 10. Psal. 36. Rom. â— Be that receiueth the Gospel is sure that he is predesinateâ— The effect proceeding of the knowledge of predestination Rom. 8. Heb. 3. Heb. 10. Afflictions are no signes of reprobation Pro. 5. A true mark to knowe God children by Ephe. 2. Wherefore the Apostle calleth the holy Ghost she spirit of promise Galaâ— â— Rom. â— Rom 8. A true mark of Predestiâ—n 1. Eor 2. Rom. 8. 1. Cor. 1â— He that glorieth not that he hath the holy Ghost is no true Christian Iohn 14. Eccle. 6. 1. Cor. 4. A man may know that he is in Gods fauoure By the chaâ—ces of this life no maâ— can iudge whether a man bee in Gods fauor or displeasure Rom. 3. 5. Phillip 3. 2. Tim. 4. Rom. 8. Phâ— 1. The two sortes of feare childly â—â—uish â— Tim. 1 Rom. 14 Ephe. 6. Phillip 4. 1. Pet. 1. The slauish feare threateneth the wicked and thâ— childly feare encourageth the chosen The effects of childly feare Ephe. 4. The Christian may warrant himself the forgeuenesse of his sinnes S. Hillary Iames. 1. S. Auguâ—t S. Bernard Eche one must beleue particularly his sinnes are released forgeuen him freely