bee called a little worlde as wherein a man may beholde the soueraigne wisedome of the woorkemaister if thy soule wherein shineth the inuisible image of the euerlasting God if thine owne life if the consideratioÌ„ of so great abundance of good things wherof he geueth thee the vse euery day are not sufficient ynough to moue the affections of thy heart at leastwise yet oughtest thou of reason too bee inflamed and prouoked by the benefite of all benefites and by that moste precious gifte which he hath made vntoo thee of his owne proper and onely Sonne who is the very image of his substance and in whom dwelleth the whole fulnesse of the Godheade together with al the treasures of Wisedome and al knowledge Yea and so muche ought it too mooue thee the more because that without hauing regarde that thou werte his great enimie hee hath layde all thine infirmities pon his backe and made him to die vppon the crosse for thy sake punishing thy sinnes in him for the which thou thy selfe haddest deserued eternall damnation Goe nowe thou vnthankefull person and deuize all the excuses that thou wilte and they shall serue to no purpose but too accuse thee and too geue sentence against thy selfe The woonderfull creation order and gouernment of this huge worlde can giue thee knowledge of his fatherly loue wisdom and infinite power although not in al pointes to the ful But in Iesus Christ crucified all the bowelles of Gods mercy are opened vntoo thee at large and perfectly Ther is no more any veyle that can hinder thee from the knowing of so great loue Seest thou not how that at his death the veyle was rente asunder in the middes And when he cryed that all was finished and bowed downe his holy head he gaue a token that peace was made between God man Let vs therefore henceforth learne O my brethreÌ„ to acknowledge the soueraine benefite which we haue receiued by Iesus Christe crucified Let vs beholde the perfectnesse of his life and his most holy doctrine Let vs open our eyes at the vnmeasurable brightnesse of his euen lasting trueth and let vs with all our force followe the way wherein hee hath gone afore vs. Let vs with a cheerefull and glad hearte imbrace the Crosse which hee hath set afore vs and discharging our shoulders from all burdens and all sinne wherein wee 〈◊〉 wrapped let vs runne with pacience too the combate that is appointed for vsâ— hauing an eye to the beginner and accomplisher of faith Iesus Christe who in steede of worldly glory susteyned the Crosse and despised all the shame thereof Let vs put of the old man with all his wretched and combersome doinges and greeuous burdens and clothe our selues with the new man whose yooke is sweete and burden light Let vs by true faith runne betweene the armes of his mercy and pray him to vouchsafe to lighten vs and to make vs capable of all his graces and specially of the great benefite that wee haue receiued of him by his crosse Concerning the which forasmuche as there is lighted into my hands a little treatise compiled in the Italian tongue where in he is merueilously wel liuely drawne with another maner of pensil than painters vse I thought it good to put it into Frenche too the end that my Countreymen also might take profite by it and receiue like comforte as I haue receiued by it and specially the simple people and suche as haue no great depth of knowledge For it semeth that the Author whosoeuer he was was wholly mynded to apply all thinges vnto them without seeking or affecting any finenesse of speech or great darknesse of sentences But euen as in Sommer time we see the Riuer Saon goe gently to ioyne himself with the Riuer of Rhone without doing any domage to any body euen so goeth this man slyding so smoothely into the bosome of his deare spouse Iesus Christ without staying at any other thing that ouermalicious shoulde hee bee which woulde looke awry on him or by any meanes let him of his course And thus my brethren fare yee well in God who enrich you with his gracious gifts from day to day Amen Of the benefite that Christians receiue by Iesus Christ crucified The first Chapter Of Originall sinne and of mans wretchednesse THe holie scripture sayeth that God created man after his owne Image likenes making him as in respect of his body impassible and as touching his soule righteous true good merciful and holy But after that he being ouer com with desire of knowledge had eaten of the Apple that God had forbiddâ—â— him he lost the saide image and likenes of God became like the brute beasts like the diuel who had abused him For as touching his soule hee became vnrighteous vntrue cruell pâ—â—â—â—lesse and the enimy 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 eueÌ„ as if our forefathers had obeyed God they shoulde haue left vs theyr righteousnesse and holynesse as an heritage euen so by being disobedient vnto God they haue left vs the inheritance of vnrighteousnes wickednesse and Gods displeasure in such sort as it is vnpossible for vs through our own strength to loue GOD or to frame ourselues vnto his holy will May wee bee enimies vnto him as to oâ—e that must punish our sinnes because hee is a iust iudge and therefore can wee not any more trust wholy to his holy mercy To be short our whole nature was corrupted by Adams sinne And like as erst it had superiorite aboue all creatures so became it an vnderling to all the bondslaue of Satan sinne death condemned to the miseries of hell 〈◊〉 he lost his iudgement altogeather and began to say that good was euill and euill gâ—d estéeming false things to be true and true things to be false Which thing the Prophet considering saithâ— that all men are lyers 〈◊〉 that there is not one that doeth good because the Deuill like a stout man of armes ruleth his owne pallace that is too 〈◊〉 the world wherof he became a prince and Lord. Therâ— is no tongue that can expresse the thousandth part of our mise rie in that wee beeing created by Gods owne hand haue lost the saide image of God and are become like the Deuill and too like to him in nature and coÌ„dition willing whatsoeuer he willeth and likewise refusing what soeuer he misliketh By reason wher of being giuen vp for a pray to that wicked spirite there is no sinne so greevous 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 inclination to all vnrighteousnes and naughtinesse is called original sinne the which wée bring with vs from out of our mothers wombe so as we be borne the children of wrath and it hath had
and rose againe for our iustificatioÌ„ we become al one thing with him and forasmuch as he is all one with God we also become al one with god by the meane of Iesus Christ. D woÌ„derful glory of the ChristiaÌ„ to whom it is graunted through faith to possesse the vnspeakeable benefits which the Angels long to behold By this present discourse a man may plainly perceiue the difference y â— is betwixt vs them that defend the iustification by faith woorkes together Herein we agrée with them that we stablish workes affirming that the â—aith which iustifieth cannot be without good works that those which are become righteous are they that doe the good woorks that may rightly be called good works But we differ from them in this that we say that faith maketh men righteous without the help of woorkeÌ„s And the reason is ready namely because that by faith we put on Christe and make his holinesse and righteousnesse to be ours And séeing the case so standeth that Christes righteousnesse is geuen vs by fayeth We cannot be so thanklesse blind and vnhappy as not to beléeue that he is of sufficient ability to make vs acceptable and right before God Let vs say w t the Apostle If the blood of Oxen and Goates and the Ashes of a Cow sprinckled cleanseth the vncleane as touching the cleansing of the flesh how much more shal that blood of Iesus Christ who by the euerlasting spirite offered himselfe vndefiled vnto God to cleanse our consciences from dead workes to serue the liuing God I pray thée now thou good and deuout christiaÌ„ consider wel which of these two opinions is the truest holiest and worthiest to be preached Ours which aduanceth the benefit of Iesus Christ pulleth downe the pride of man which would exalt his owne woorkes against Christes glory or the other which by affirming that faith of it selfe iustifieth not defaceth the glory and benefite of Iesus Christe and puffeth vp the pride of man who cannot abide to bée iustified fréely by our Lord Iesus Christ without some merit of his owne But say they it is a greate quickening vp to good woorkes to say that a man maketh himself righteous before God by meanes of them I answeare that we also confesse that good workes are acceptable to God that he of his méere grace and frée liberalitie recompenceth them in paradise But we say more ouer that no woorkes are good sauing those that S. Augustine saith are done by those that are become righteous through faith because that if the tree be not good it cannot yeelde good fruit And â—urthermore we say that such as are become righteous through fayth forasmuch as they knowe themselues to be righteous through Gods righteousnesse purchased by Christ make no bargayning with God for their works as though they woulde buy their maner of iustification such as it is with them but béeing inflamed with the loue of God and desirous to glorifie Iesus Christ who hath made them righteous by geuing them his merites and riches they bestow all theyr whole studie and labour to doe Gods will fighting manfully agaynst the loue of theÌ„selues and agaynst the world and the Diuel And when they fal through frailty of y â— flesh they recouer themselues by and by are so much the more desirous to do good so much the more in loue with their God coÌ„sidering that he layeth not their sins to their charge bicause they be ingrafted into Iesus Christ who hath made ful amendes for all his members vppon the trée of his trosse and maketh continuall intercession for them to the eternall father who for the loue of his onely begotten sonne beholdeth them alwaies with a gentle countenance gouerning and defending them as his most deare children and in the end geuing them the heritage of the world making thé like fashioned to the glorious image of Christ. These louing motions are y â— spurres that pricke forward the true Christians to doe good woorks who considering that they are become the children of God through faith made partakers of his diuine nature are stirred vp by the holy Ghoste dwelling in them to liue as it becommeth the children of so great a Lord are greately ashamed that they mainteine not the beauty of their heauenly noblenes and therfore they imploy their whole indeuour to the following of their firstborue brother Iesus Christ lyuing in great lowlines and mâ—eekenes in al thinges séeking the glory of God geuing their liues for their brethren doing good to their enimies gloriyng in y â— sufferance of reproches in the crosse of our Lord Iesus Christ saying with Zachary We be deliuered out of hande of our enimies to serue God w tout feare in holines and righteousnes all the daies of our life They say with S. Paul The grace of the Lord is appeared to abolish al wickednes and al worldly desires in vs to the end we should liue a sober holy and honest life in this worlde wayting for the blessed hope and for the glorious appearing of the great God and sauiour These and such other like thoughts desires and affections are wrought by inspired faith in the soules of them that are become righteous And as for him that eyther wholly or partly feleth not these godly affections and operations in his heart but is geuen ouer to the flesh and the world let him assurâ— himselfe that hee hath not yet the iustifying faith nor is the member of Christ because he hath not Christes spirit and coÌ„sequently is none of his and he that is none of Christes is no Christian. Then let mans wisedom cease henceforth to fight agaynst the righteousnesse of the most holy faith and let vs geue al the glory of our iustification to the merits of Iesus Christ with whom we be clothed through faith The fifth Chapter In what wise the Christian is clothed with Iesus Christ. ALthough that by the things aforesaid a man may easily and plainly inough percâ—iue how a Christian may clothe himselfe with Iesus Christ yet neuerthelesse I mind to speake a little of it assuring my selfe that vnto the good and faithfull Christian it can séeme neither grieuous nor troublesome to speake therof although the thing were repeated a thousande tunes Therfore I say that the Christian knoweth that Iesus Christ together with al his righteousnesse holinesse and innocenâ—ie is his owne through faith And like as when a man purposeth to present himselfe before some great Lorde or Prince hâ— laboureth to aray himselfe in some faire and rostely apparreli euen so when the Christian is decked and arayed with the innocencie of Christ and with all his perfection he preseÌ„teth himselfe boldly before God the Lord of all assuring himself y â— through Christs merites he is in as good case as if he had purchased al that which Iesus Christ hath purchased and deserued And truely fayth maketh euery of 〈◊〉 to possesse
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
he dwelleth Then let them begin to become god Christians and put away their Iewish mindes and imbrace the grace of the holy Gospel in good earnest then shal they know that the good and true Christians both haue the holy Ghost also acknowledg ethēselues to haue him But some one may say to me that the Christiā 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 he may specially alledge these wordes of Solomon A man knoweth not whether he be worthy of hatred or of loue and also these wordes of the Apostle S. Paul to the Corinthians I féel not my selfe guilty of any thing and yet féele I not my selfe iustified for all that It séemeth to be sufficiently declared by the textes of holy scripture that the sayde opinion is false and now remayneth onely to bee shewed briefly that these two textes wherevpon the same opinion is chiefly grounded ought not too bee taken in that sense As touching Solomons sentence although it be scarce wel faithfully translated in the commontranslation yet is there not any man so dull who in reading Solomōs whole discourse may not plainely perceiue that by saying so he ment 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 Hée laboureth in vain◠considering that the selfesame chaunces which light vppon the righteous light also vpon the vnrighteous vpon him that sacrifizeth aswell as vpon him that sacrifizeth not and as soone vppon the good man as vppon the sinner Whereof it may be gathered that GOD doeth not alwayes shew his loue towards those whome hée indueth with outwarde prosperities and contrariwise that hée sheweth not his displeasure towards those whome hée punisheth Then my ryght deare brethren in Christe Iesus our Lorde doe you thinke it reason to conclude that a man cannot bee sure of Gods fauour because the same surenesse cannot bée perceiued by the sundry chaunces that happen euery day in these transitory and temporall thinges A little afore Solomon saith that a man cannot discerne any difference betwéene the soule of man and the life of a Beast for it is séene that both man and Beast dye after one manner Shall wée then conclude by this outwarde accident that the perswasiō which we haue conceaued of the immortality of y ◠soule is grounded but only vpon coniecture so surely and it were a great folly to stande vppon a thing so notably knowne And as for S. Paules wordes I say that forasmuche as he was speaking of the administration of the Gospell hee ment that his hearte misgiues him not of any misdealing therein and yet for all that that hée is not sure hee hath doone his whole dutie to the full and therein obteined the prayse of righteousnes to Godward as if he had done all that perteyned and was conuenient to be done by a faithful Steward and therefore in speaking of his office like a iust and discrete person he durst not iustifie himselfe nor auow that he had discharged his dutie to the uttermost and satisfied his Lords wil but referred all thinges to the only iudgement of his Lord. And verily whosoeuer readeth these wordes of the Apostle S. Paul and considereth the wordes going afore them with some iudgement and likewise the wordes that folow wil not doubt but this is the true sense of them I know well that some men in expounding these woordes of the Apostle S. Paul say that although hée knew himselfe to be without sinne yet hée 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 perceiued not that S. Paul groundeth not righteousnes vppon woorkes but vppon faith and that he vtterly refuseth his owne righteousnes to imbrace onely the righteousnesse which God hath geuen vs through our Lord Iesus Christ. Also they cōsider not y ◠he was most certaine to be accepted for righteous in mainteining the soundnesse purenes of the Christian faith and that hee knewe well how the crowne of that righteousnes was laide vp for him in heauen and also that he was fully assured that no creature in heauen earth nor hel was able to separate him from the loue of God and that he longed to die because he knew for a trueth that after his death he should bée with Iesus Christ. All which things should be false if he had not béen well assured that he was righteous I meane by faith and not by works therefore my dearely beloued brethren let vs ceasse to speake y ◠thing of the Apostle S. Paul w t he neuer once thought of himself but fircely fought against it continually in answering suche as measured righteousnesse by workes and not by faith in our Lorde Iesus Christe But beside◠these two authorities of Solomon and S. Paul a man myght alledge some other places of Holy Scripture which wheras they warne and encourage men to feare GOD séeme too bée contrary too the assurance of this our Predestination And if I would declare them all particularly I shoulde be ouerlong But I say generally that the feare of punishment was proper to the old Testament and childly loue too the newe Testamente according as Saint Paul witnesseth when hée saith to the Romans yée haue not receiued the spirite of bondage too feare but yée haue receiued the spirite of adoption whereby wée crie father father And likewise vnto Timothie he saith that GOD hath not geuen vs the spirite of fearefullnes but rather of power and loue which spirite Iesus Christe hath geuen vs according too the promise made by the mouth of the Holy Prophetes and brought to passe that wèe being deliuered out of our enimies handes may serue him without feare before his holy presence in all holynesse righteousnesse all the dayes of our life By these and many other places of the holy Scripture a man may playnly gather that the paineful and slauish fearefulnesse agréeth not with a Christian and this is already confirmed by this that such manner of fearefulnesse is vtterly contrary to the spirituall chéerefulnesse and ioy which is peculiar to the Christian as the Apostle Saint Paul sheweth openly to the Romanes saying that the kingdome of God is righteousnesse and peace and ioy in 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 afterwarde addeth peace of conscience which consequently bréedeth such a spirituall and holy rest and gladnes in respect wherof the same Saint Paul doth oftentimes incourage the Christians to liue meryly And Saint Peter sayth that all they which beléeue in Iesus Christe doe continually reioyce with an unspeakeable and glorious ioy notwithstanding that they be afflicted
THE benefit that Christians receiue by Iesus Christ crucified Translated out of French into English by A. G. Imprinted at London at the three Cranes in the Vintree for George Bishop and Thomas Woodcocke 1580. To the English Reader THou hast here deliuered to thee good Reader a litle treatise first written in the Italian tongue and printed at Venice after that translated intoo thâ— French language and printed at Lions and nowâ— translated printed for thee to reade in the Englishe tongue Enquire not of the Author he is vnknowen and to know him would doe thee but little good Reade the booke deuoutly regard the matter of it attentiuely it may doe thee much good in these euil dayes This may be counted among the greatest euils with which this age is infected that they which are called christians are miserably diuided about Christ. And yet in trueth as the Apostle saith vnto vs there is but one God which is the father of whom are all things and we in him our Lord Iesus Christ by whom are all things and we by him To discourse on this diuision and the cause thereof woulde be to some pleasing to some it would be displeasing For what one truth can please mindes so diuersly diuided would God it could please al to become one in that one Christ whose name we all doe carrie In this little booke is that benefitâ— which commeth by Christ crucified to the Christians truely and comfortably handled which benefit if all Christians did truely vnderstand and faithfully embrace this diuision would vanishe away and in Christ the Christians should become one To this ende reade this booke and much good in Christ may it doe to all them which doe reade it Amen The Translator sendeth greeting to all Christians vnder heauen I Cannot maruell ynough whereof it commeth that all of vs are more mooued by iniuries then by benefites and that we take the one so much too hearte imprinting them in our remembraunce and forget the other so suddaynely Truely wee cannot denie but that among so many other imperfections wherewith wee are vnhappily defiled wee haue also taken this of the greate corruption and maymednesse of our earthly and transitorie humane nature wherein there cannot be imagined any thing more vnconuenient nor more hurtefull than reprochefull vnthankfulnesse whiche a man might rightly terme the welspring of all Vices For by it our myndes are so drawne away and peruerted that the more wee bee besette rounde aboute and loden with the benefites of GOD our Soueraigne Father so muche the more become wee blockishe and as it were distraught and out of our wits running after our own lusts and vanities wherthrough as though wee had drunke of the Riuer Lethe we forget our selues and misspende our whole time busying our heades like litle Children that goe seeking of pinnes in the Sande whereaboute they are so wholly occupied that although a man call them they heare him not or at leastwise make as though they hearde him not from whence if wee did nowe and then lifte vp our eyes vntoo Heauen and inforce our selues too remember the greate benefite that wee daily receiue of his right fatherly goodnesse and mercy it were not to be doubted but we shoulde be more inclined to loue him and too obey his holy will than wee be whereas which worse is we be not onely carelesse to yeeld due thanks vnto him but also at al times cease not to offend him so deepely is the vice of vnthankfulnesse rooted in vs. Rightly may he be blamed for vnthankefulnesse which acknowledgeth not the good that hath been doone to him at leastwise by saying Gramereie Vnthankfull is he that forgetteth it but tootoo vnthankful is he that rendereth euill for good Wherefore wee can finde no lawful excuse because that which way soeuer we turn our selues the bountifulnesse of this greate God shineth throughout vppon vs. Let vs a little stirre vp ouâ— wittes and let vs looke aboute vs as farre and wyde as the huge frame of thâ— world may exteÌ„d so diuinely set together garnished with so greate diuersitie of goodly creatures so wel coÌ„passed in such an order so wisely coÌ„pacted that ther is nothing superfluous nothing vnprofitable nothing whereof there may not be reÌ„dred a reasoÌ„ This huge Sun the fouÌ„tain of al light heat the cause of al earthly generation the Moone which marketh vs out the yeeres the monthes and the seasoÌ„s the sky so trimly azured richly set with the â—â—istering starres this huge Sea which beateth vpon all sides of the earth the weight wherof is borne vppon his owne rounde counterpeise the great number of liuing creatures that are vppon it whereof some flye in the Ayre euery where dispersed and othersome dwell in the hollow Caues of it which nature hath fashioned of set purpose for them what shal I say more So many high mountaynes within whose veynes are founde innumerable treasures And others from whence issue many a faire spring sprouting out their thin and cleere water And othersome whereout doe gushe violent streames and pleasaunt Riuers nourishing infinite numbers and kindes of fishes So many trees and plantes yeelding most delicate fruites and sweete sauours Such store of medicinable hearbes and rootes So many Playnes and Valleys moste fruiteful Such store of medowes beautified with their louely flowers And to be short the full hugenesse of the whole the power of the Elementes and thâ— naturall beautie of the creatures what are they else but the vtterance and open shewing of Gods loue and great liberaltie towardes vs of which ech one in his kinde giueth glory to the Lord yea aske euen the â—eastes they will informe thee demaund of the foules of the ayre and they wil tell thee or else speake to the earth and shee will reporte vnto thee and to the fishes of the Sea and they will answeare thee The Lorde spake the woorde and wee were made hee commaunded and we were created For in his hande is the life of euery liuing thing And by him haue all of vs our being moouing and continuance Suche is the speache of allcreatures Onely man who is made after the image and likenesse of God indued with vnderstaÌ„ding memorie and reason shewing himselfe in that behalfe more vnhappy then the brute beastes passeth ouer the aboundance of so greate benefites with his eyes shut betrampling and beraying them with his feete as a swine doth precious stones Insomuch that after he hath once wholly buried remembrance there insueth ignoraunce and vtter blindnesse O lamentable state of reasonable man who can hope for any change in thee except it be from euil to woorse seeyng thou hast no knowledgâ— at all of God and that all his benefites are despised through thine extreeme vnthankefulnesse in this behalfe if so many creatures wherewith this whole huge world is garnished to thy vse and to touche thee yet more neerely if the cunning compacting together of thine owne body which may well