THE BENEFIT OF Christ's Death, or the glorious Riches of Gods free Grace, which every true believer receives by jesus Christ, and him crucified.  
First compiled and printed in the Italian tongue: And afterwards translated and printed in the French tongue: And out of French into English, By A. G.  1 Cor. 2. 2. For I determined not to know any thing among you, save jesus Christ and him crucified. Phil. 3. 8. Yea doubtless I count all things but loss, for the excellent knowledge sake of Christ jesus. 
The third Edition.  
LONDON, Printed by I. L. for Andrew Hebb dwelling at the sign of the Bell in Paul's Churchyard. 1633.   

To the Reader.  
THou hast here delivered to thee, good Reader, a little Treatise, first written in the Italian tongue, and printed at Venice, after that, translated into the French language, and printed at Lions, and now translated and printed for thee to read in the English tongue. Inquire not of the Author, he is unknown, and to know him would do thee but little good. Read the book devoutly, regard the matter of it attentively, it may do thee much good in these evil days. This may be counted among the greatest evils with which this age is infected, that they which are called Christians, are miserably divided about Christ. And yet in truth (as the Apostle saith unto us,) there is but one God, which is the Father, of 
1 Cor. 8. 6  whom are all things, and we in him: and one Lord jesus Christ, by whom are all things, and we by him. To discourse on this division and the cause thereof, would be to some pleasing, to some it would be displeasing. For what one truth can please minds so diversely divided? would God it could please all to become one in that one Christ, whose name we all do carry. In this little book is that benefit, which cometh by Christ crucified, to the Christians, truly and comfortably handled: which benefit if all Christians did truly understand and faithfully embrace, this division would vanish away, and in Christ the Christians should become one. To this end read this book, and much good in Christ may it do to all them which do read it.  
Amen.   

The Contents of this BOOK.  


CHAP. I. Of Original sin, and man's wretchedness.  
CHAP. II. How the Law was given by God, to the end that we knowing our sin, and not having any hope of ability to make ourselves righteous by our own works, should have recourse to God's mercy, and unto the Righteousness of Faith.  
CHAP. III. How the forgiveness of our sins, justification, and Salvation, depend only on jesus Christ.  
CHAP. FOUR Of the effects of lively faith, and of the union of man's soul with Christ.  
CHAP. V. In what wise the Christian is clothed with jesus Christ.  
CHAP. VI Certain remedies against distrust.     
Of the benefit that Christians receive by jesus Christ crucified.  

CHAP. I. Of Original sin, and of man's wretchedness.  
THe holy Scripture saith, that God 
The state of man before & after that he had sinned.  created man after his own Image and likeness, making him, as in respect of his body, impassable; and as touching his Soul, righteous, true, good, merciful, and holy. But after that, he being overcome with desire of knowledge, had eaten of the Apple that God had forbidden him, he lost the said Image and likeness of God, and became like the bruit beasts, and like the devil who had abused him. For as touching his Soul, he became unrighteous, untrue, cruel, pitiless, and the enemy of God: and as touching his body, he became passable, and subject to a thousand inconveniences and diseases: and not only like, but also inferior to brute beasts. And even as if our forefathers had obeyed God, they should have left us their righteousness and holiness as an heritage: even so by being disobedient unto God, they have left us the Inheritance of unrighteousness, wickedness, and God's displeasure, in such sort as it is impossible for us (through our own strength) to love God, or to frame ourselves unto his holy will. Nay we be enemies unto him, as to one that must punish our sins, because he is a just judge, and therefore can we not any more trust wholly to his holy mercy. To be short, our whole nature was corrupted by Adam's sin. And like as erst it had superiority above all creatures, so became it an underling to all, the bondslave of Satan, sin, and death, and condemned to the miseries of hell. Also he lost his judgement altogether, and began to say that good was evil, and evil good: esteeming false things to be true, and true things to be false. Which thing the Prophet considering, saith: that all men are liars, and that there is not one that 
Psal. 114.  doth good, because the devil like a stout man 
Psal. 14.  of Arms, ruleth his own palace, that is to wit, the world, whereof he became the prince and lord. There is no tongue that can express the thousandth part of our misery, in that we being created by Gods own hand, have lost the said Image of God, and are become like the devil, and too like to him in nature and condition, willing whatsoever he willeth, and likewise refusing whatsoever he misliketh. By reason whereof being given up for a prey to that wicked spirit, there is no sin so grievous, which every one of us would not be ready to do, if the Grace of God stay us not. And this our deprivation of righteousness, and this forward 
Original sin.  inclination to all unrighteousness and nanghtinesse, is called original sin: the which we bring with us from out of our mother's womb, 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 fountain of all the sins and iniquities that we commit; wherefrom if we will be delivered and return again to our first innocency, to recover the Image of God: first of all it standeth us on hand to know our own wretchedness. For like as no man will ever 
A very good comparison.  seek to the Physician, except he know himself to be diseased, or acknowledge the excellency of the Physician, and how much he is bound unto him, except he know his own disease to be pestilent and deadly: even so no man acknowledgeth jesus Christ the only Physician of our souls, except he first know his own soul to be diseased: neither can he perceive the excellency of him, nor how much he is bound unto him, except he first enter into the knowledge of his own outrageous sins, and of the incurable infirmity, which we have received through the infection of our first fathers.   

CHAP. II. How the Law was given by God, to the end that we knowing our sin, and having not any hope of ability to make ourselves righteous by our own works, should have recourse to God's mercy, and unto the righteousness of faith.  
OUR God therefore minding of his infinite goodness and mercy to send his only Son to set free the wretched children of Adam, and knowing that first of all it behoved him to make them understand their own misery: chose Abraham, (in whose seed he promised to bless all Nations,) and accepted his offspring for his peculiar people, unto whom, (after their departure out of Egypt, and deliverance from the bondage of Pharaoh,) he by the means of Moses, gave the Law, which forbiddeth all lusting, and commandeth us to love GOD with all our heart, with all our soul, and with all our strength, in such wise, as our whole trust be reposed in him, and we ready to leave 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 love of our God, choosing to dye, rather than to do any thing that may dislike him, be it never so little: and doing all things in that behalf with a merry heart, and with all forwardness and cheerfulness. Moreover, the Law commandeth us 
Who is our neighbour.  to love our neighbour as ourself, meaning by the Neighbour, all manner of men, as well friends as foes: and it willeth us to do to every man as we would be done unto, and to love other men's cases as our own. And so by looking in this holy Law as in a clear looking glass, man doth out of hand espy his own great imperfection and unableness to obey God's Commandments, and to render him the honour and love which he ought to yield to his Maker. The first office of the Law then, is to make sin known, 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 known what sin is, but by the Law. The second office of the Law, is to make sin increase, forasmuch as we being quite gone from the obeying of God, 
The second office of the Law.  and become bondslaves to the devil, being full of wicked works and inordinate affections, cannot abide that God should forbid us to lust, which increaseth so much the more, as it is the more prohibited: by reason whereof Saint Paul saith, that sin was dead, but the Law came and raised it up again, and so it became out of measure great. The third office of the Law, is to show the 
The third office of the Law.  wrath and judgement of God, who threateneth death and everlasting punishment, to such as keep not the Law throughout in all points. For the holy Scripture saith, Cursed 
Deut. 27.  is he that performeth not throughly all the things that are written in the book of the Law. And therefore Saint Paul saith, That 
2 Cor. 3.  the Law is a ministry, and that it bringeth forth wrath. The Law then having discovered sin, and increased it, and showed forth the wrath and indignation of God who threateneth death, executeth his fourth office, which is to put a man in fear, who thereupon 
The 4th. office of the Law.  falleth into sorrowfulness, and would fain satisfy the Law: but forasmuch as he seeth clearly, 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 wisdom of the flesh is the enemy of God: Because 
Rom. 4.  it neither is, nor can be subject to the Law of God. The fifth office of the Law (which is the principal end, and the most excellent 
The fifth office of the Law.  and necessary office of it) is to constrain a man to go unto jesus Christ, in like wise as the Hebrews, being dismayed, were constrained to appeal unto Moses, saying: Let not the Lord speak unto us, lest 
Exod. 20.  we die, but speak thou unto us, and we will obey thee in all things. And the Lord answered: Verily, they have 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 jesus Christ, that should be the Advocate and Mediator between God and man. In respect whereof God said unto Moses, I will raise up a Prophet among their brethren like unto thee, and I will put my Word in his mouth, and he shall speak unto them all the things that I shall command him, and I will punish all those that will not obey my Word, which he shall speak in my name.   

CHAP. III. How the forgiveness of our sinnaes, our justification, and our salvation depend upon jesus Christ.  
When as our God then had sent the said great Prophet which he had promised us (who is his only Son,) to the end that he should set us free from the curse 
Coloss. 3.  of the Law, and reconcile us unto our God: that he should make our will fit for good works, healing our freewill, and repairing in us the foresaid Image of God which we had lost through the fault of our first parents: 
Acts 4.  forasmuch as we know that under heaven there is none other name given unto men whereby we may be saved, but the name of jesus Christ: Let us run unto him with the feet of lively faith, and cast ourselves between his arms, sith he allureth us so graciously, crying: Come unto me, all you that labour and are heavy laden, and I will refresh 
Matth. 11.  you: What comfort or what joy in this life can be comparable to this his saying there, when as a man feeling himself oppressed with the intolerable weight of his sins, understandeth so sweet and amiable words of the Son of God, who promiseth so graciously to refresh and rid him of his great pains? But all the matter lieth in acknowledging our own weakness and misery in good earnest. For he shall never know what is sweet, who hath not tasted of the sour. And therefore jesus Christ saith: If any man 
john 7.  thirst, let him come to me and drink: as if he had meant to say, If a man know not himself to be a sinner, nor thirst after righteousness, he cannot taste of the sweetness of jesus Christ, how sweet it is to talk of him, to think of him, and to follow his most holy life. But when we once throughly know our own infirmity by means of the Law: let us hearken to Saint john Baptist, who pointeth us to the Sovereign Physician with his finger, saying: Behold the Lamb of God, 
john 8.  which taketh away the sins of the world. For he it is that delivereth us from the heavy 
Gal. 3.  yoke of the Law, abrogating and disannulling the curses & sharp threatenings of the same: healing all our infirmities: reforming our freewill, returning us to our ancient innocency, and repairing in us the Image of our God: insomuch that (according to Saint Paul's saying) like as by Adam we be all 
1 Cor. 15.  dead: so by jesus Christ we are all quickened. And it is not to be believed that the sin of Adam, which we have by inheritance from him, should be of more force than the righteousness of Christ, that which also we inherit by faith. It seemeth that man hath great cause to complain, that (without any reason why,) he is conceived and borne in 
Psal. 50.  sin, and in the wickedness of his parents, by means of whom, death reigneth over all men. But now is all our sorrow taken away, inasmuch as by a like mean (without any occasion given on our behalf) righteousness and everlasting life are come by jesus Christ, and by him death is slain, whereof Saint Paul maketh a very godly discourse, which I purpose to set down here following. Wherefore (saith he) like as by one 
Rom. 5.  man sin entered into the world, and death by sin: even so death went over all men, forasmuch as all men have sinned. For until the Law, sin was in the world: but sin was not regarded as long as there was no Law. Nevertheless death reigned from Adam unto Moses, even over 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 jesus Christ, hath abounded unto many. Neither is the gift so as that which entered in by one that sinned. For the fault came of one offence unto condemnation, but the gift is of many offences to justification. For if by the offence of one, death reigned through one: much more shall they which receive the abundance of grace and of the gift of righteousness, reign in life through one, that is, jesus Christ. Likewise then, as by the offence of one, that fault came on all men to condemnation, so by the righteousness of one, the benefit abounded toward all men to the justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one, shall many be also made righteous. Moreover the Law entered thereupon, that the offence should abound: nevertheless where sin abounded, there grace abounded much more, that as sin had reigned unto death, so might grace also reign by righteousness unto eternal life, through jesus Christ our Lord. By these words of St. Paul, we manifestly perceive the thing to be true, which we have said heretofore: that is to wit, that the Law was given to make sin known: which sin we do also know, not to be of greater force than Christ's righteousness, wherethrough we be justified before God. For even as jesus Christ is stronger than Adam was: so is his righteousness more mighty than the sin of Adam. And if the sin of Adam was sufficient enough to make all men sinners and children of wrath without any misdeed of our own: much more shall Christ's righteousness be of greater force to make us all righteous and the children of grace, without any of our own good works: which cannot be good, unless that before we do them, we ourselves be made good, as Augustine also affirmeth. Hereby a man may know in what 
The greatness of sin ought not to cause despair.  error they be, who by reason of some great offence, despair of God's good will, imagining that he is not willing to forgive, cover, and pardon all sin, having already punished and chastised all our sins and iniquities in his own only begotten and dear beloved Son, and consequently granted a general pardon to all mankind, which every body enjoyeth that believeth the Gospel, that is to say, which believeth the happy tidings that the Apostles have published through the whole world, saying: We beseech you for jesus Christ's sake, Be ye reconciled unto God: 
1 Cor. 5.  for he that never knew sin, was made a sacrifice for our sin, that we might become righteous in him. The Prophet Esay foreseeing this great goodness of God, writeth these heavenly words, which do so well paint out the passion of our Lord jesus Christ, and the cause thereof, as it is not to be found better described, even in the writings of the Apostles. Who (saith he) will believe our report, and to whom is the arm of the Lord revealed? But he shall grow up before him as a branch and as a root out of a dry ground, he hath neither form nor beauty: when we shall see him, there shall be no form that we should desire him: He is despised and rejected of men, he is a man full of sorrows, and hath experience of infirmities, we hid as it were our faces from him: he was despised, and we esteemed him not. Surely he hath borne our infirmities and carried our sorrows, yet we did judge 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 upon him, and with his stripes we are healed. All we like sheep have gone astray: we have turned every one to his own way, and the Lord hath laid upon him the iniquity of us all: he was oppressed, and he was afflicted, yet did he not open his mouth. He is brought as a sheep to the slaughter, and as a sheep before the shearer is dumb, so he openeth not his mouth. O great unkindness! O thing abominable! that we which profess ourselves Christians, and hear that the Son of God hath taken all our sins upon him, and washed them out with his precious blood, suffering himself to be fastened to the Cross for our sakes: should nevertheless make as though we would justify ourselves, and purchase forgiveness of our sins by our own works: as who would say, that the deserts, righteousness and bloodshed of jesus Christ were not enough to do it, unless we came to put to our works and righteousness which are altogether defiled and spotted with self-love, selfe-liking, selfeprofit, and a thousand other vanities, for which we have need to crave pardon at God's hand, rather than reward! Neither do we think of the threatenings, which S. Paul useth to the Galatians, who having been deceived by false Preachers, believed not that the justification by Faith was sufficient of itself, but went about still to be made righteous by the Law. Unto whom Saint Paul saith, jesus Christ 
Gal. 5.  shall nothing profit you that justify yourselves by the Law: for you be fall'n from Grace, because that we through the Spirit of faith, wait for the hope of righteousness. Now if the seeking of righteousness and forgiveness of sins, by the keeping 
An excellent comparison of the unability of our own works.  of the Law which God gave upon Mount Sinai with so great glory and majesty, be the denying of Christ and of his Grace: what shall we say to those that will needs justify themselves afore God, by their own laws and observances? I would wish that such folks should a little compare the one with the other, and afterward give judgement themselves. God mindeth not to do that honour, not to give that glory to his own Law, and yet they will have him to give it to men's laws and ordinances. But that honour is given only to his only begotten Son, who alone by the sacrifice of 
Hebr. 7. john 12.  his death and passion, hath made full amends for all our sins past, present, and to come, as S. Paul and S. john declare. Wherefore as often as we apply this satisfaction of jesus Christ, unto our souls by faith: out of all doubt we obtain forgiveness of our sins, and become good and righteous before God, through his righteousness. And therefore after that S. Paul hath said, that as touching the righteousness of the law, he had lived 
Philip. 3.  unblameable: he addeth, And yet whatsoever I have gained by it, I have accounted it in all respects to be but loss, for the love of Christ. And specially I esteem all things to be loss, for the excellent knowledge of jesus Christ my Lord, for whom I have counted all things to be loss, and deem them but as dung, so I may win Christ, and be found in him, not having mine own righteousness which is of the law, but the righteousness which is by the faith of jesus Christ, which righteousness is given of God, I mean the righteousness of faith, that I may come to the knowledge of jesus Christ. O most notable words, which all Christians ought to have engraven in their hearts, praying God to make them to taste it perfectly. Lo, how S. Paul showeth plainly, that whosoever knoweth Christ aright, esteemeth all the works of the law to be hurtful, forsomuch as they make us to swerve from our trust in jesus Christ, to whom every man ought to impute his salvation, and to trust only unto him alone. And to enforce this sentence the more, he addeth further, that he esteemeth all things but as dung, so he may gain Christ, and be found incorporated in him: declaring thereby, that whosoever trusteth in his own works, and pretendeth to justify himself by them, getteth not jesus Christ, neither is engrafted into him. And forasmuch as the whole mystery of our faith consisteth in the truth hereof: to the end we might the better understand what he meant to say: he addeth and repeateth oftentimes, that he had nothing to do with all the outward justification and all the righteousness that is grounded upon the keeping of the law, but that he would cloth himself with the righteousness which God giveth by faith, to all them that believe that all our sins are fully chastised and punished in jesus Christ: and that jesus Christ (as S. Paul saith) 
1 Cor. 18.  is made our wisdom, righteousness, holiness, 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, seem to gainsay this holy doctrine of S. Paul's, and to attribute justification and remission of sins unto works, and to charity. But those authorities have already been well expounded by some, who have showed plainly, that such as have understood them in the sense aforesaid, understood them not aright. Wherefore my dearebeloved brethren, let us not follow the fond opinion of the bewitched Galatians, but rather let us follow the truth which St. Paul teacheth us, and let us give the whole glory of our justification unto God's mercy, and to the merits of his Son, who by his own bloodshed hath set us free from the Sovereignty of the Law, and from the tyranny of sin and death: and hath brought us into the Kingdom of God, to give us life and endless felicity. I say yet further, that he hath delivered us from the dominion of the law, insomuch as he hath given us his holy Spirit, who teacheth us all truth, and that he hath satisfied the Law to the full, and given the same satisfaction unto all his members, (that is to wit, to all true Christians) so as they may safely appear at God's Throne, because they be clothed with the righteousness of his 
How man is delivered and set free from the curse of the Law. Gal. 3. Rom. 8. Col. 2.  Christ, and by him delivered from the curse of the Law. Then can not the law any more accuse us or condemn us, nor move our affections or appetites, nor increase sin in us. And therefore S. Paul saith, that the obligation which was against us, is canceled by jesus Christ, and discharged upon the tree of the Cross, insomuch as he hath set us free from the subjection of the Law, and consequently from the tyranny of sin and death, which can no more hold us oppressed, because it is overcome by jesus Christ in his resurrection, and so consequently by us which are his members, in such manner, that we may say with Saint Paul, and with the Prophet 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.  sin, and the strength of sin is the Law. But God be praised, who hath granted us victory by our Lord jesus Christ. He is 
Gen. 8.  the blessed Seed that hath crushed the head of the venomous Serpent, that is to wit, of the devil, insomuch that all those which believe in jesus Christ, reposing their whole trust in his grace, do overcome sin, death, the Devil and hell, as Christ hath done. He is that blessed Seed of Abraham, in the which God hath promised blessedness to all Nations. It behoved every particular person to fight with the said horrible Serpent, and to deliver himself from that curse. But that enterprise was so great, that all the force of the whole World knit together, was not able to go thorough with it. Wherefore our God the Father of mercy, being moved with compassion of our miseries, hath given us his only begotten Son, who hath delivered us from the venom of the Serpent, and is himself become our Blessedness and Righteousness, conditionally that we accept the same, renouncing all our own outward iustifications. Then my dear brethren, let us embrace the righteousness of our Lord jesus Christ, and let us make it ours by means of faith: let us assure ourselves that we be righteous, not for our own works, but through the merits of jesus Christ, and let us live merrily and assured, that the righteousness of jesus Christ hath utterly done away all our unrighteousness, and made us good, righteous, and holy before God, who beholding us engrafted into his Son by faith, esteemeth us not now any more as the children of Adam, but as his own children, and hath made us heirs of all his riches, with his own begotten Son.   

CHAP. FOUR Of the effects of lively faith, and of the union of man's Soul with jesus Christ.  
THis holy faith worketh after such a 
How we receive the likeness of God.  sort in us, that he which believeth that jesus Christ hath taken all his sins upon him, becometh like unto Christ, and overcometh sin, the devil, death and hell. And the reason thereof is this: namely, that the Church (that is to wit every faithful soul) is Christ's wife, and Christ is her husband. 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 whereof the husband saith, that the dowry of the wife is his, and likewise the wife saith that her husband's 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 only begotten and dearebeloved Son to the faithful soul, which hath not any other thing peculiar of her own, save only sin, and yet the Son of God hath not disdained to take her for his well-beloved Spouse, together with her peculiar dowry, which is sin. And now by reason of the union which is in this holy marriage, look what the one hath, is also the others. jesus Christ therefore saith thus: The dowry of man's soul my dear wife, (that is to wit her sins and transgressings of the Law, God's wrath against her, the boldness of the devil over her, the prison of hell, and all other her evils) are become mine, and are in my power to do what I list with them. Wherefore it is at my choice to deal with them at my pleasure, and therefore I will put out the hand-writing which is against the soul my wife, I will take it out of the way, I will fasten it to my cross in mine own body, and in the same will I spoil principalities and powers, and make a show of them openly, and triumph over them, and consume them utterly unto nothing.  
Now when God saw his Son, who knew no sin, neither had any sin in him, thus willingly taking on him the foulness of our iniquity, he made him to be sin for us, even the very sacrifice for our sin: and did sharply punish our sin in him, putting him to death, even the death of the Cross. Howbeit forasmuch as he was his well-beloved 
Matth. 28. Phil. 2.  and obedient Son, he would not leave him to death, nor suffer his holy One to see corruption: but raised him up from death to life, giving him all power in heaven and earth, and set him at his right hand in glory. Now than the wife likewise with exceeding great joy, doth say: The Realms and Kingdoms of my most dear husband and Saviour are mine, by him I am an heir of Heaven, my husband's riches (that is to wit, his holiness, his innocency, his righteousness and his Godhead, together with all his virtue 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 me. I am well-favoured and fair, inasmuch as my lawful husband hath not any blemish in him, but is altogether goodly & fair. 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 conceived in sin. The godly childhood and youth of the Bridegroom, hath justified the childish and youthful life of his dear beloved Bride. For the love and union that is betwixt the soul of a true Christian, and the Bridegroom jesus Christ, maketh all the works of either of them, to be common to them both. By reason whereof, when a man saith, jesus Christ hath fasted, jesus Christ hath prayed, jesus Christ was heard of the Father, raised the dead, drove devils out of men, healed the sick, died, rose again, and ascended into Heaven: Likewise a man may say, that a Christian man hath done all the selfsame works, forsomuch as the works of Christ are the works of the Christian, because hath done them for him. Verily a man may say that the Christian hath been nailed to the Cross, buried, raised again, is gone up into heaven, become the child of God, and made partaker of the Godhead. On the other side all the works that a Christian man doth, are Christ's works, because it is his will to take them for his. And forasmuch as they be unperfect, and he throughly perfect, and cannot away with any unperfect thing: he hath made them perfect with his virtues, to the end that his wife should be always joyful and well contented, and not be afraid of any thing, assuring herself, that although there be yet still some default in her works, yet notwithstanding they be acceptable to God in respect of his Son, upon whom he hath his eyes always fastened. O that unmeasurable goodness of God How greatly is the Christian bound unto God? there is no love of man, be it never so great, that may be compared with the love that God beareth to the soul of every faithful Christian, whereof Christ is the Bridegroom. Whereupon S. Paul saith, that jesus Christ hath so loved his wife the Church, which is builded of living 
Ephes. 5.  stones (that is, of the souls of the believing Christians) that for to sanctify her, he hath offered himself to the death of the Cross, cleansing her with the washing of water, by his Word, to join her to himself a glorious Church, without spot or wrinkle or other like thing: but that she should be holy and unblameable (that is to wit, like unto him in holiness and innocency) and also be the true and lawful daughter of God, who hath loved the world so well, that (as jesus Christ 
john 3.  himself saith) he hath given his only begotten Son, to the end that every one which believed in him, should not perish, but have life everlasting. For God sent not his Son into the world, to condemn the world: but to the end that the World might be saved by him, insomuch that he which believeth in him, shall not be damned. Some man 
How the faithful man's soul is assured of his being married unto Christ.  might demand after what manner the union of this holy Marriage is made, and how the Soul which is the Bride, and her Bridegroom jesus Christ, are knit together? What assurance can I have, that my soul is united unto jesus Christ, and become his Spouse? How can I assuredly glory that I am Queen and Mistress of his great riches, as a wife may? I can easily believe that other folks shall receive this honour and glory: but I cannot persuade myself that I am one of those same to whom God hath given so great grace: For I know mine own wretchedness & imperfection. My dearebeloved brother, I answer thee, that thine assurance consisteth in true and lively faith, wherewith (as S. Peter saith) God cleanseth men's hearts: 
Acts 5.  And this faith is grounded in the believing of the Gospel, that is to say, in the believing of the glad tidings which have been published on God's behalf thorough the whole world: which tidings containeth in effect, that God hath used the rigorousness of his justice against 
Matth. 2.  jesus Christ, chastising and punishing all our sins in him. And whosoever receiveth this good tidings, and believes it steadfastly, hath the true faith, and doth enjoy the forgiveness of his sins, and is also reconciled unto God: and of the child of wrath, is become the child of Grace: and recovering the Image of God, entereth into the Kingdom of God, and is made the Temple of 
2 Cor. 3.  God, who marrieth man's soul to his only Son, by the mean of this faith, which faith is a work of God, and the gift of God, as S. Paul saith oftentimes. And God giveth it unto those whom he calleth to him, of purpose to justify them, and to glorify them, and to give them everlasting life, according as our Lord jesus Christ witnesseth, saying: This is the will of him that sent me, even that every one which seeth the Son and believeth 
john 6.  in him, should have everlasting life, and I will raise him up again at the latter day. And like as Moses lifted up the Serpent in the Wilderness: so must the Son 
john 3.  of man be lifted up, to the end that every one which believeth in him, might not perish, but have life everlasting. Also he saith to Martha: He that believeth in me, shall live, 
john 11.  although he were dead, and every one that liveth and believeth in me, shall not dye for ever. And to a company of the jews he saith: I am come a light into the world, to the end that every man which believeth in me, should 
1 joh. 12.  not abide in darkness. And S. john in his Epistle saith: Herein appeared the love of God 
1 john 4.  towards us, for that God is love, and sent his only begotten Son into this world, that we might live through him. And herein is love known, not in that we loved God, but in that he loved us, and sent his Son to make atonement for our sins. And moreover he sent him to destroy our enemies. For the bringing whereof to pass, he made him partaker of our flesh, and of our blood, as saith Saint Paul, to the end that by his death, he might destroy him that had the dominion of 
Heb. 2.  death, that is to wit, the devil, and set all such at liberty, as were subject to bondage all their life long, for fear of death. Seeing then that we have records of the holy Scripture, concerning the promises, whereof we have spoken heretofore, and concerning many other promises that are dispersed in diverse places of the same: we cannot doubt of it. And forsomuch as the holy Scripture speaketh to all in general, none of us ought to distrust in himself, that the selfsame thing which the Scripture saith, should not belong particularly to himself. And to the end that this point, wherein lieth and consisteth the whole mystery of our holy faith, may be understood the better: let us 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 forgiveness of sins for jesus Christ's sake.  made thorough his whole Realm by the sound of a Trumpet, that all Rebels and banished men shall safely return home to their houses, because that at the suit and desert of some dear 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 aught assuredly to return home to his house, to live under the shadow of that holy King. And if he will not return, he shall bear the penalty of it, because that through his own unbelief he dyeth in exile and in the displeasure of his Prince. But this good King is the Lord of Heaven and Earth, who for the obedience and desert of our good brother jesus Christ, hath pardoned us all our sins, and (as we have said afore) hath made open Proclamation thorough the whold world, that all of us may safely return into his kingdom. Wherefore he that believeth this proclamation, doth straightways return into God's kingdom (whereout we were driven by the offence of our first parents,) and blessedly governed by God's holy Spirit. And he that giveth no credit to the said proclamation, shall never enjoy the said general pardon: but for his unbeliefes sake shall abide in banishment under the tyranny of the devil, and live and dye in extreme misery, living and dying in the displeasure of the King of heaven and earth: and that justly. For we cannot commit a greater offence against this good God, then to account him as a liar and deceiver: which verily we do, in not giving credit to his promises. O how passing heavy is this deadly sin of unbelief? which (so far forth as is possible) bereaveth God of his glory and perfection: besides the great harm that it doth to a man's self, which is his own damnation and the endless torment of his soul, which the miserable conscience feeleth even in this life. But on the contrary, he that cometh unto GOD with assuredness of this faith, believing him without any mistrust or doubt of his promises, and warranting himself for a certainty, that God will perform all that ever he hath promised him: giveth all the glory unto God, and liveth continually in rest and endless joy, evermore praising and thanking the Lord God, for choosing him to the glory of 
1 Cor. 1.  the eternal life. And hereof they have an assured earnest penny and gage, that is to wit, the Son of God, whom they take for their most loving Bridegroom, the blood of whom, hath made their hearts so drunken, that through this passing holy belief, there is in the Christian heart engendered so lively a hope, and so certain a trust of God's mercy towards us, and such an operation is wrought in us, as we rest ourselves wholly upon God, leaving the whole care of us unto him in such wise, that being throughly assured of God's good will, we are not afraid, neither of the devil, nor of his ministers, nor of death. Which holy and steadfast trust of God's mercy, enlargeth our heart, cheereth it up, and with certain marvelous sweet affections directeth it unto GOD, filling it and setting it on fire with an exceeding fervent love. And therefore Paul encourageth us to 
Heb. 4.  go with all boldness to the Throne of grace: and he counselleth us that we should not shake it off, nor make light of our trust, which hath great recompense & reward. But this so holy and divine affiance is gendered in our hearts by the working of the H. Ghost, who is communicated unto us by faith, which 
Heb. 10.  never goeth without the love of God. And hereof it cometh, that we be provoked to do good works with a certain liveliness & effectual cheerfulness: whereby we gather such a strength & inclination to do them, as we be throughly ready & forward, to do & suffer all intolerable things for the love & glory of our most gracious & merciful Father, who hath enriched us with so abundant grace through jesus Christ, and of his enemies made us his most dear children. This true faith is no sooner given a man, but he is by and by endued and imprinted with a certain violent love of good works, to yield right sweet and amiable fruits both unto God & likewise to his neighbour, as a very good and fruitful tree. And it is no more possible that he should be otherwise, than it is possible that a faggot should be set on fire, & not cast light immediately. This is the holy faith, without the which it is impossible that any man should please 
Heb. 8.  God, & whereby all the holy men (as well of the old Testament as of the New) have been saved, according as S. Paul witnesseth of Abraham: concerning whom, the Scripture saith, That Abraham believed God, and it was reckoned to him for righteousness. And therefore 
Rom. 4. Gen. 15.  he saith a little before: We believe that a 
Rom. 2.  man is justified by faith without the deeds of the Law. And in another place he saith: So then, in that time shall the remnant be saved, according to the election of grace: and if they be saved by grace, then is it not by works, for than were grace no grace. And to the Galatiaus he saith, It is a manifest matter that no man becometh righteous before 
Gal. 3.  God by the Law, because the righteous liveth by faith. And the Law consisteth not in belief, 
Abac. 2.  but he that performeth the things that the Law commandeth, shall live by that performance. And further he saith, that a man 
Gal. 3.  cannot become righteous by the deeds of the Law, but only by believing in jesus Christ. Again, a little after he saith, that if a man can become righteous by the Law, jesus Christ died in vain. Moreover to the Romans, making comparison between the righteousness of the Law, and the righteousness of 
Rom. 10.  the Gospel, he saith, that the one consisteth in the doing of works, and the other in believing. For if thou confess our Lord jesus Christ with thy mouth, and believe in thy heart that God hath raised him up from death, thou shalt be saved. For the belief of the heart maketh a man righteous, and the confession of the mouth maketh him safe. Lo how this good teacher Saint Paul showeth evidently, that faith maketh a man righteous without any works. And not only Saint Paul, but also the holy Doctors that came after him, have confirmed and allowed this most holy truth of justification by faith: among whom Saint Augustine is the chief, 
S. Augustine.  who in his book of faith and works, and in his book of the Spirit and the Letter, and in his book of fourscore and three questions, and in his book which he did write to Boniface, and in his Treatise upon the xxxj. Psalm, and in many other places, defendeth this article, showing that we become righteous by faith without any help of good works: howbeit that good works are the effects of righteousness, and not the cause of it. And he showeth that the words of Saint james being sound understood, are nothing contrary to this article. Which thing Origen doth also affirm in his fourth book upon 
Origen.  the Epistle to the Romans, saying, that Saint Paul's meaning is, that faith only is sufficient to make men righteous, insomuch that a man becometh righteous, only by believing, although he have not done any good work at all. For so it is, that the thief became righteous without the works of the Law, forasmuch as the Lord sought not what good works he had done in time past, nor waited until he had done any after he had believed, but having accepted him for righteous, upon his only confession, took him for his companion, even when he should enter into Paradise. Likewise, that so renowned a 
* Marry Magdalen.  woman in the Gospel of S. Luke, while she was at the feet of jesus Christ, heard it said unto her, Thy sins are forgiven thee. And a little after he saith unto her, Thy faith hath 
Luke 6.  saved thee, go thy way in peace. Afterward Origen saith, In many places of the Gospel, a man may see how our Lord jesus Christ hath spoken in such wise, as he showeth that faith is the cause of the salvation of the believers. Then is a man made righteous by faith, and the works of the Law further him nothing at all. On the contrary, where faith is not (which faith maketh the believer righteous) although a man do the works which the Law commandeth: yet notwithstanding, forasmuch as they be not builded upon the foundation of faith, albeit that to outward appearance they seem good, yet can they not justify him that doth them, because he wanteth 
Faith is the mark of those that are justified.  faith, which is the mark of them that are become righteous before God. And who is he that can boast himself to be righteous, when he heareth God say by his Prophet Esay, that all our righteousness is as a defiled 
Esay. 64.  cloth of a menstruous woman? Then can we not justly glory in ourselves, but in the only faith of the cross of jesus Christ. Saint Basil in his Homily of humility, saith that the Christian 
S. Basil.  ought to hold himself for righteous through belief in jesus Christ: and his words are these: The Apostle saith, that he which glorieth, should glory in the Lord, in that God hath made jesus Christ to be our wisdom, righteousness, holiness, 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 upon his own righteousness, but acknowledgeth his want of the true righteousness, & that he is made righteous, only by believing in jesus Christ. And S. Paul glorieth of the despising of his own righteousness, and of his seeking of Christ's righteousness, by faith, which cometh of God. Saint Hilary, 
S. Hilary.  in his ninth Canon, upon the exposition of St. Matthew saith these words: The Scribes considering jesus Christ but only as man, were troubled that a man should forgive sins, and pardon that thing which the Law could not do, because that only faith justifieth. Saint Ambrose in expounding these words of Saint Paul (Unto him that believeth in him 
S. Ambr. Rom. 4.  which justifieth the ungodly, his faith is accounted for righteousness, according to the purpose of God's Grace: like as David also saith, That the man is blessed whom God accounteth righteous without works) writeth thus, Saint Paul saith, that unto him which believeth in jesus Christ (that is to wit, to the Gentile) his faith is imputed for righteousness, as it was unto Abraham. In what wise then think the jews to become righteous by the works of the Law: and yet to be righteous as Abraham was, seeing that Abraham became not righteous by the deeds of the Law, but only by faith? Then is not the Law needful, forasmuch as the sinner becometh righteous before God through only faith, according to God's gracious purpose, as David saith. The Apostle confirmeth that which he hath said, by the Prophet's example, saying: Blessed is the man whom God 
Psal. 31.  accepteth for righteous without works: whereby David meaneth, that those men are very happy, whom GOD hath determined to accept for righteous before him, by only faith, without any painstaking or observation of the Law on their behalf. Thus showeth he the blessedness of the time wherein Christ was borne, insomuch as the Lord himself saith; Many righteous men and Prophets have coveted to see the things that you see, and to hear the things that you hear, and have not heard them. The selfsame thing saith St. Ambrose in expounding the first Chapter of the first Epistle to the Corinthians, affirming openly, that whosoever believeth in jesus Christ, is become righteous without works, and without any desert, and receiveth forgivenasse of his sins 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 works, for no man becometh righteous by his own works: but he that hath righteousness, hath it of free gift, forsomuch as he is made righteous by jesus Christ. Then is it faith that delivereth by Christ's blood: for happy is he whose sin is forgiven and pardoned. And S. Bernard in his threescore and seventeenth Sermon upon the Ballet of Ballets, 
S. Bernard.  confirmeth the same, saying that our own merits bear no sway at all, in making us righteous, which thing must be attributed wholly unto grace, which maketh us righteous freely, and likewise dischargeth us from the bondage of sin. And he addeth, that jesus Christ marrieth the soul, and coupleth it unto himself by faith, without that, any desert of our works ought or can come between. But because I will not be too long, I will make an end of mine allegations, when I have uttered one very notable and good saying of Saint Ambrose, in his book entitled of jacob concerning the blessed life. The said 
Gen. 17.  holy man saith, that like as jacoh having not on his own behalf deserved the birthright, 
A very good comparison how we be clothed with the righteousness of jesus Christ.  shrouded himself under the apparel of his brother, and clothed himself with his garment, which yielded a very sweet sent, and in that wise presented himself to his father, to receive the blessing under another man's person to his own behoof: even so is it requisite for us to cloth ourselves with the righteousness of jesus Christ by faith, and to shroud ourselves under the divine pureness of our eldest brother, if we will be received for righteous afore God. And certainly this is true. For if we appear before God unclothed of the righteousness of jesus Christ, out of all doubt we shall be judged worthy of everlasting damnation. But chose, if God see us apparelled with the righteousness of his Son Christ: then will he surely take us for righteous, and holy, and worthy of eternal life. And verily it is a great rashness in such as pretend to attain to righteousness by the keeping of God's Commandments, which are all comprehended in loving God, with all our heart, with all our soul, and with all our strength, and our neighbour as ourself. 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 perform those Commandments to the full? Or who seeth not that God's Law requireth perfect love, and condemneth all unperfectness? Let every man consider well his own works, which partly shall seem good unto him, and he shall find that they ought rather to be called transgressions of that most holy Law, according also as they be altogether unclean and unperfit, so that he must be fain to utter this saying of David's: Enter not into judgement with thy servant, O 
Psal. 143.  Lord, for no man living shall be found righteous in thy sight. And Solomon saith, Who is he that may say, My heart is clean! And job 
Prou. 20.  cryeth out, What man is he that can be undefiled, 
job 15.  and what man borne of woman can show himself righteous? Behold, he found no steadfastness among his Saints, yea the heavens are not clean in his sight. How much more abominable and filthy is man, who drinketh iniquity as it were water? And Saint john saith, If we say we be without sin, 
1 john 2.  we deceive our selnes. And specially our Saviour jesus Christ teacheth us to say, as often as we pray, Forgive us all our trespasses, 
Matth. 6.  as we forgive them that trespass against us. And hereby may well be gathered the folly of those that make merchandise of their works, presuming to save by them, not only themselves, but also their neighbours: as though our Lord jesus Christ had not said unto them, When ye have done all that ever 
Luke 17.  is commanded you, say ye, We be unprofitable servants, we have done but as we ought to do. Ye see that although we had performed God's Law to the full, yet nevertheless we should esteem and call ourselves unprofitable servants. Now then, seeing that men are so far off from this full performance: who is he that dareth be so bold as to glorify himself, that he hath added so great an overplus of deservings above the full measure, as he may have to deal abroad unto others? But to return to our purpose, I would that the proud sinner which beareth himself in hand that he maketh himself righteous before God, by doing some works which are allowable to the world, would consider, that all the works which proceed out of an unclean and foul heart, are also unclean and filthy, and consequently cannot be acceptable unto God, nor have any power to make the party righteous. Therefore we must first of all cleanse the heart, if we mind that our works should please God. The cleansing of the heart proceedeth of faith, as the holy Ghost affirmeth by the mouth of St. Peter. Then must 
Acts 15.  we not say that the unrighteous person and the sinner becometh righteous, good, and acceptable unto God by his own works: but we must of necessity conclude, that faith cleanseth our hearts, and maketh us good, righteous and acceptable before God, and furthermore causeth our works to please him, notwithstanding that they be altogether unprofitable and unperfit. For inasmuch as we be become the children of God through faith: he considereth our works, not as a severe and rigorous judge, but as a most merciful Father, having pity of our frailness, and regarding us as the members of his eldest son, whose perfection and righteousness doth supply all our uncleanness and imperfection, which are not laid to our charge, forsomuch as they be covered under the pureness and innocency of jesus Christ, and come not to judgement before God. And hereupon 
How the works of the faithful, though they be unperfect, please God.  it cometh to pass, that all our works which proceed of true faith, (notwithstanding that they be wholly sinful and corrupt of themselves) shall nevertheless be praised and allowed by jesus Christ in the general judgement, because they be the fruits and testimonies of our faith whereby we be saved. For insomuch as we have loved the brethren of jesus Christ, we shall show evidently, that we have also been faithful, and brethren of Christ, and therefore by faith, we shall be put in full possession of the everlasting Kingdom, which our Sovereign Lord God hath prepared for us before the creating of the 
Math. 25.  world: not for our merits sake, but through his mercy, whereby he hath chosen us, and called us to the Grace of his Gospel, and made us righteous, to the intent to glorify us everlastingly with his only begotten Son jesus Christ, who is the holiness and righteousness of us, but not of them which will not confess that faith is sufficient of itself to make a man righteous and acceptable to the Lord God, who through his Fatherly goodness and loving kindness, offereth and giveth us jesus Christ with his righteousness, without any desert of our own works. What thing can work or cause a man to deserve so great a gift and treasure as jesus Christ is? This treasure is given only through 
In what manner faith justifieth.  the grace, favour, and mercifulness of God: and only faith is the thing that receiveth such a gift, as to make us enjoy the forgiveness of our sins. And therefore when S. Paul and other Doctors say, that only faith maketh men righteous, without works: they mean that it maketh us to enjoy the general forgiveness of our sins, and to receive jesus Christ, who (as saith S. Paul) dwelleth 
Ephes. 3.  in our hearts by faith, and overcoming and pacifying the troubles of our consciences, satisfieth God's justice for our sins. Furthermore it appeaseth God's wrath justly moved against us, quencheth the fire of hell, whereinto our natural corruption did throw us headlong, and cheerfully destroyeth and overthroweth the devil, together with all his power and tyranny: Which things, all the works that all the men in the world can lay together, are not able to deserve nor to bring to pass. That glory and that prerogative is reserved all only to the Son of God, that is to wit, to the blessed jesus Christ, who hath power above all the powers that are in Heaven, in Earth, and in Hell, and giveth himself and his merits, to all such as distrusting in themselves, do set their whole hope of being saved, in him and in his merits. And therefore let no man beguile himself when he heareth it said, that only faith justifieth without works: and think as false Christians do (who draw all things to live fleshly) that the true faith consisteth in believing the bare story of jesus Christ, after the same manner as men believe the story of Caesar, or Alexander. Such manner of belief is but an historical belief, grounded merely upon the report of men, and upon their writings, and lightly imprinted in our conceit by a certain custom, and is like to the faith of the Turks, who for the like reasons believe the fables of their Alcoran. And such a faith is but an imagination of man, which never reneweth the heart of man, nor warmeth it with the love of God, neither do any good works ensue, or any change of life which faith should bring forth. And therefore they falsely hold opinion against the holy Scripture, and against the holy Doctors of the Church, that only faith maketh not men righteous, but that they must also have works. Unto whom I answer, That this historical and fond belief, and all the works that ensue thereof, are not only unable to make a man righteous: but also do cast the parties headlong to the bottom of hell, like unto those that have no oil in their lamps, that is to say, no lively faith in their hearts. 
Mat. 12.  The faith that maketh men righteous, is a work of God in us, whereby our old man 
Rom. 6.  is crucified, and we being transformed in jesus Christ, become new creatures, and the dear beloved children of God. This heavenly faith is it that graffeth us into the death and resurrection of jesus Christ, and consequently mortifieth our flesh with the effects and lusts thereof. For when we by the operation of faith do know ourselves to be dead with jesus Christ, we are at a full point with ourselves and with the world, and are throughly resolved, how it is meet that they which are dead with jesus Christ, should mortify their earthly members, that is to wit, the sinful affections of their mind, and the lusts of the flesh: and forasmuch as we know we be raised again with Christ, we bend ourselves to the leading of a spiritual and holy life, like unto that which we shall live in heaven, after the last resurrection. This holy faith making us to enjoy the general pardon that is published by the Gospel, bringeth us into the kingdom of our good God, and pacifieth our consciences, maintaining us in continual joy, and holy and spiritual sweetness. This selfsame faith knitteth us unto God, and maketh him to dwell in our hearts, and clotheth our soul with himself, so as thenceforth the holy Ghost moveth us to do the same things whereunto he moved jesus Christ while he was in the world, and was conversant among men, that is to wit, unto lowliness, meekness, obedientness unto God, lovingness, and other perfections, wherethrough we recover the image of God. For these selfsame causes, jesus Christ did rightly attribute blessedness unto this inspired faith: which blessedness cannot be without good works and holiness of life. And how can it be that a Christian should not become holy, seeing that jesus Christ is become his holiness through faith? Therefore by faith we be justified and saved, and therefore S. Paul doth in a manner always 
Saint Paul calleth them Saints, whom we call Christians.  call those Saints, whom we call now Christians: who, if they have not Christ's Spirit, are none of Christ's, and consequently no Christians at all. But if they have the Spirit of jesus Christ to rule and govern them, we must not doubt, but that although they know well that they be made righteous through faith only: yet for all that, they will 
He that believeth, cannot be without good works.  become never the more slothful to do good works. For Christ's Spirit is the Spirit of love: and love cannot be idle, nor cease from the doing of good works. But if we will say the truth, a man can do no good works, except he first know himself to be become righteous by faith: for before he knoweth that, his doing of good works is rather to make himself righteous, then for the love and glory of God: and so he defileth all his works with self-love, for the love of himself and for his own profit. But he that knoweth himself to be become righteous by the merits and righteousness of Christ, (which he maketh his own by faith) laboureth happily, and doth good works, all only for the love and glory of Christ, and not for love of himself, nor to make himself righteous. And thereupon it cometh, that the true Christian, (that is to wit, he that accounteth himself righteous by reason of Christ's righteousness) asketh not whether good works be commanded or not: but being wholly moved and provoked with a certain violence of godly love, he offereth himself willingly to do all the works that are holy and Christianlike, and never ceaseth to do well. He therefore which feeleth not the marvelous effects by his faith, which we have heretofore declared, that the inspired faith works in the heart of the Christian: Let him assure himself, that he hath not the Christian faith, and let him pray earnestly unto God to give it him, saying: Lord help mine unbelief. And when he heareth it said, that 
Mark 2.  only faith maketh men righteous, let him not deceive himself, and say, What need I to weary myself in doing good works, faith is enough to send me to Paradise? To such an one I answer, that only faith sendeth us to Paradise: but yet let him take good heed: for the devils do also believe and tremble, as saith Saint james: O miserable man, wilt thou 
james 2.  go with them to Paradise? By this false conclusion thou mayest know (my brother) in what an error thou art: for thou weenest to have 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 poor, wretched, blind, and naked. I counsel 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 clothe thyself with white raiment (that is to wit, with Christ's innocency) to the end that the shame of thy nakedness (which is the great filthiness of thy 
A lively comparison.  sins) be not seen to the whole world. Then is the justifying faith as it were a flame of fire, which cannot but cast forth brightness. And like as the flame burneth the wood without the help of the light, and yet the flame cannot be without the light: so is it assuredly true, that faith alone consumeth and burneth away sin without the help of works, and yet that the same faith cannot be without good works. Wherefore, like as if we see a flame of fire that giveth no light, we know by and by that it is but vain and painted: even so, when we see not some light of good works in a man, it is a token that he hath not the true inspired faith, which God giveth to his chosen, to justify and glorify them withal. And hold it for certain, that S. james meant so, when he 
What S. James meant concerning works. james 2.  said, Show me thy faith by thy works, and I will show thee my faith by my works. For his meaning was, that he which is plunged in ambitiousness, and worldly pleasures, believeth not (though he say he believe) forasmuch as he showeth not in himself the effects of faith. Also we may liken this holy faith to the Godhead which is in jesus 
A heavenly comparison.  Christ: who being very man (but without sin) did wonderful things, healing the sick, giving sight to the blind, walking upon the water, and raising up the dead unto life again: and yet these marvelous works were not the cause that he was God. For before he did any of those things, he was God, and the lawful and only begotten Son of God, and he need not to work those miracles to make himself God by them, but forasmuch as he was God, therefore he did them. And so, the miracles that Christ wrought, made him not to be God, but showed openly that he was God. In like wise, true faith is as it were a Godhead in the soul of a Christian, which doth wondrous works, and is never weary of well-doing, and yet those works are not the cause that a Christian is a Christian, that is to wit, that he is righteous, good, holy, and acceptable unto God, neither needeth he to work all those good works to become such a one. But forasmuch as he is a Christian by faith, like as jesus Christ being a man, was also God by his Godhead: he doth all those good works, which make not the Christian to be righteous and good, but show him to be good, righteous and holy. So then, like as Christ's Godhead was the cause that he wrought miracies: even so faith working through love, is the cause of the good works that a Christian man doth. And like as a man may say of jesus Christ, that he hath done this miracle or that, and that those miracles, besides that they glorified God, were also a great honour unto jesus Christ as he was man, who for his obedience even unto death, was recompensed at God's hand in his resurrection, and had given unto him all power both in heaven and earth, which he had not afore as in respect of his manhood, but deserved it by the union which is betwixt the Word of God and the manhood of Christ: So doth faith in a Christian, which faith by reason of the union that it hath with the soul, attributeth that thing to the one which is proper to the other: whereupon it cometh, that the holy Scripture promiseth the Christian everlasting life for his good works, because good works are the fruits and testimonies of lively faith, and proceed of it, as light proceedeth from a flame of fire, according as I have said heretofore. And by this holy faith which embraceth jesus Christ, it comes to pass that our soul is joined with Christ, and is so united and knit to him, that whatsoever Christ hath merited and deserved, the same is imputed unto the soul, as though it had merited and deserved it. And therefore S. Austin saith, that God crowneth his own gifts in us. Of this union of the soul with jesus Christ, Christ himself beareth good record, where he prayeth to his Father for his Apostles and for such as should believe in him by their preaching. I pray not (saith he) for them only, 
joh. 17.  but also for all those that shall believe 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 in us, and that the world may believe that thou hast sent me, and that I have given them the glory which thou hast given me, so as they should be one selfe-fame thing like as thou and I are one. Whereby it appeareth evidently, that if we believe the word of the Apostles (who preached that jesus Christ died for our sins, & rose again for our justification) 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 mean 
2 Cor. 6.  of jesus Christ. O wonderful glory of the Christian, to whom it is granted through faith, to possess the unspeakable benefits which the Angels long to behold! By this present discourse a man may plainly perceive the difference that is betwixt us & them that defend the justification by faith and works together. Herein we agree with them, that we establish works, affirming that the faith which justifieth, cannot be without good works, and that those which are become righteous, are they that do the good works that may rightly be called good works. But we differ from them in this, that we say, that faith 
1 Pet. 2.  maketh men righteous without the help of works. And the reason is ready: namely, because that by faith we put on Christ, & make 
Gal. 3.  his holiness and righteousness to be ours. And seeing the case so standeth, that Christ's righteousness is given us by faith: We cannot be so thankless, blind, and unhappy, as not to believe that he is of sufficient ability, 
Heb. 2.  to make us acceptable and right before God. Let us say with the Apostle, If the blood of Oxen and Goats, and the Ashes of a Cow sprinkled, cleanseth the unclean, as touching the cleansing of the flesh: how much more shall that blood of jesus Christ, who by the everlasting spirit offered himself undefiled unto God, to cleanse our consciences from dead works, to serve the living God? I pray thee now, thou good and devout Christian, consider well which of these two opinions is the truest, holiest, and worthiest to be preached: Ours, which advanceth the benefit of jesus Christ, and pulleth down the pride of man which would exalt his own works against Christ's glory: or the other, which by affirming that faith of itself justifieth not, defaceth the glory and benefit of jesus Christ, and puffeth up the pride of man, who cannot abide to be justified freely by our Lord jesus Christ, without some merit of his own. But (say they) it is a great quickening up to good works, to say that a man maketh himself righteous before God by means of them. I answer, that we also confess that good works are acceptable to God, and that he of his mere grace and free liberality recompenseth them in Paradise. But we say moreover, that no works are good, saving 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 yield good fruit. And furthermore we say that such as are become righteous through faith, forasmuch as they know themselves to be righteous through God's righteousness purchased by Christ, make no bargaining with God for their works, as though they would buy their manner of justification such as it is with them: but being inflamed with the Love of God, and desirous to glorify jesus Chiist who hath made them righteous, by giving them his merits and riches, they bestow all their whole study and labour to do Gods will, fight manfully against the love of themselves, and against the world and the Devil. And when they fall through frailty of the flesh, they recover themselves by and by, and are so much the more desirous to do good, and so much the more in love with their God, considering that he layeth not their sins to their charge, because they be engrafted into jesus Christ, who hath made full amends for all his members, upon the tree of his cross, and maketh continual intercession for them to the eternal Father, who for the love of his only begotten Son, beholdeth them always with a gentle countenance, governing and defending them as his most dear children, and in the end giving them the heritage of the world, making them like fashioned to the glorious Image of Christ. These loving motions are the spurs that prick forward the true Christians to do good works: who considering that they are become the children of God through faith, and made partakers of his divine nature, are stirred up by the holy Ghost dwelling in them, to live as it becometh the children of so great a Lord, and are greatly ashamed that they maintain not the beauty of their heanenly Nobleness: and therefore they employ their whole endeavour to the following of their first borne brother jesus Christ, living in great lowliness and meekness, in all things seeking the glory of God, giving their lives for their brethren, doing good to their enemies, glorying in the sufferance of reproaches, and in the Cross of our Lord jesus Christ, and 
Gal. 6. Luke 2.  saying with Zachary, We be delivered out of   

k every of us to possess Christ and all that is his, as we possess our own garment. And therefore to be clothed with jesus Christ, is nothing else but to believe for a certainty, that Christ is wholly ours: and so is he in very deed, if we believe so, and hold ourselves assured, that by the same heavenly garment we be received into favour before God. For it is most certain, that he as a most dear Father hath given us his Son: meaning that all his righteousness, and all that ever he is, can, or hath done, should be in our power and jurisdiction, in such wise as it should be lawful for us to make our boast of them, as if we had done, purchased, and deserved them by our own strength. And whosoever believeth this, shall find that his belief is good and true, as we have showed heretofore. Then must the Christian have a steadfast faith and belief, that all the goods, all the graces, and all the riches of jesus Christ, are his: for sith that God hath given us jesus Christ himself, how should it be possible that he hath not 
Rom. 8.  given us all things with him? Now if this be true, as true it is in deed: the Christian may rightly say, I am the child of God, and jesus Christ is my brother. I am Lord of Heaven and Earth, and of hell, and of death, and of the law, in so much as the law cannot accuse me nor lay any curse upon me, because the righteousness of God is become mine. And this faith is it alone that maketh a man to be called a Christian, and which clotheth him with jesus Christ as we have said afore. And boldly may this be called a great mystery, whereunder are contained marvelous things, and things not heard of, concerning that great God, which cannot enter into man's heart, except God do first soften it with his holy grace, as he hath promised to do by his holy Prophet, saying, I will give you a new heart, and I will put a new mind into you, and I will take away the stony heart out of your body, and I will give you a heart of flesh. Now then, he that believeth not after the said manner, that jesus Christ with all the goods that he possesseth, is his, cannot call himself a true Christian, nor ever have a quiet and joyful conscience, nor a good and fervent courage to do good: but shall easily faint in doing of good works, yea and moreover he shall never be able to do works that are truly good. This only belief and trust that we have in the merits of jesus Christ, maketh men true Christians, stout, cheerful, merry, lovers of God, ready to do good works, possessors of God's Kingdom and of God himself, and his right dearebeloved children, in whom the holy Ghost doth truly dwell. What heart is so cowardly, cold, and vile, which considering 
jesus Christ the true example of Christians.  the inestimable greatness of the gift that God hath bestowed upon him, in giving him his own so well-beloved Son with all his perfectness, is not inflamed with an exceeding earnest desire, to become like unto him in good works: specially seeing that the Father hath given him unto us for an example whereon we must continually look, framing our life after such a sort, as it may be a true counterpane of the life of jesus Christ, forasmuch as Christ (as saith Saint Peter) hath suffered for us, leaving us an 
2 Pet. 2.  ensample, to the end that we should follow his footsteps? Out of this consideration issueth another kind of clothing of a man's self with Christ, which we may term an example clothing, for so much as the Christian must frame his whole life after the example of Christ, fashioning himself like unto him in all his deeds, words and thoughts, leaving his former wicked life, and decking himself with the new life, that is to wit, with the life of Christ. By reason 
Ephes. 4. Rom. 15.  whereof S. Paul saith: Let us cast away the works of darkness, and put on the armour of light, not in feasting, nor in drunkenness, nor in chambering and wantonness, nor in strife: but put upon you the Lord jesus Christ, and make no preparation for the flesh, nor for the lusts thereof. Hereupon the true Christian being in love with jesus Christ, saith in himself, Sith that jesus Christ, not having any need of me, hath redeemed me with his own blood, and is become poor to enrich me: I will likewise give my good, yea and my very life, for the love and welfare of my neighbour. And like as I am clothed with jesus Christ for the love he hath borne to me: so will I have my neighbour in Christ, to clothe himself with me and with my goods likewise, for the love that I bear him for Christ's sake. He that doth not so, is no true Christian, for he cannot say that he loveth jesus Christ, if he love not the members and brothers of him: and if we love not our neighbour, for whose sake Christ hath shed his blood, we cannot truly say that we love jesus Christ: who being equal with God, was obedient to his Father, 
Phil. 2.  even to the death of the Cross, and hath loved and redeemed us, giving himself unto us, with all that ever he hath. After the same manner, we being rich, and having him forsake himself, and take us his Cross and follow me. But the chief cause of this 
Luke 9  cross is, for that our God purposeth to mortify the affections of our mind and the lusts of our flesh by that exercise: to the end we may conceive in ourselves the great perfection wherein we be comprised by our Lord jesus Christ, by being grafted into him. Also his will is, that our faith being fined like gold in the furnace of troubles, 
john 15. Phil. 3.  should shine bright to his glory. Moreover his intent his, that we by our infirmities, should set out his great power, which the world in despite of it, beholdeth in us, in as much as our frailty becometh strong by troubles and persecutions, and the more that it was beaten down 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 we are not overcome: we be poor, but not overcome of poverty: we suffer persecution, but yet are we not forsaken: we be despised, but yet we perish not: and so we daily bear about us the dying of our Lord jesus Christ in our body, that the life of jesus Christ may also be openly showed in us. And seeing the case is so, that our Lord jesus Christ and all his dear Disciples glorified God by tribulations: let us also embrace them joyfully, and say with the Apostle S. Paul, God 
Gal. 6.  forbid that I should glory, save in the Cross of our Lord jesus Christ: and let us so deal, as the world may (whether it will or no) perceive and see with his eyes, the wonderful effects that God worketh in such as sincerely embrace the grace of his Gospel. Let us so deal, I say, as the worldlings may see with how great quietness of mind the true Christians endure the loss 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 only true Christians do worship God in spirit and truth, taking in good worth at his hand whatsoever happeneth, and holding all that he doth, to be good, righteous and holy, praising him always for the same, whether it be in prosperity or adversity, thanking him as a most gracious and loving father, and acknowledging 
Rom. 5.  it for a right great gift of God's goodness, to suffer any adversity, and chiefly for the Gospel, and for following the steps of Christ, specially for as much as we know, that tribulation engendereth patience, and patience 
After what sort patience engendereth trial.  trial, and trial hope, and hope maketh us not ashamed. I say, that patience engendereth trial, because that whereas God hath promised help in trouble to such as trust in him, we find it by experience, in that we continue strong and steadfast all the while, and are upholden by the hand of God, which thing we could not do with all the powers that we have of our own. So then, by patience we find that our Lord giveth us the help that he hath promised us at our need, whereby our hope is confirmed. And it were an overgreat unthankfulness, not to trust to such an aid and favour for the time to come, as we have found by experience to be so certain and steadfast heretofore. But what need we so many words? It ought to suffice us to know, that the true Christians are through tribulation clothed with the 
Rome 8.  Image of our Lord jesus Christ crucified: which if we bear willingly and with a good heart, we shall in the end be clothed with the Image of jesus Christ glorified. For as the passions of jesus Christ do abound: so through him, shall the consolations overabound: 
2 Cor. 2.  and if we suffer with him here below for a time, we shall also reign with him there above for ever.   

CHAP. VI Certain remedies against distrust.  
But forasmuch as the devil and man's wisdom labour continually to dispossess us of this most holy faith, wherethrough we believe that all our sins are chastised and punished in jesus Christ, and that through his most precious bloodshed, we be reconciled to the Majesty of God: it is very needful for a Christian to have his weapons always in a readiness, to defend himself from the said most mischievous temptation, which seeketh to bereave the 
Mark 9  soul of her life. Among the said weapons 
Four remedies against the temptations of distrust.  (in my judgement) the mightiest and best are, Prayer, the often use of the holy Communion, the remembering of holy Baptism, and the minding of Predestination. In our Prayer, we may well say with the father of the 
Prayer.  poor Lunatic person, of whom mention is made in the Gospel of S. Mark, Lord jesus, help mine unbelief. Or else we may say with the Apostles, Lord, increase our faith. And if there reign in us a continual 
Matth. 9  desire to grow in faith, hope, and love: we will continually pray, as Saint Paul instructeth 
1 Thes. 5. True Prayer.  us. For Prayer is nothing else but a fervent mind settled upon God. By the remembering of Baptism, we shall assure ourselves, that we are at peace with God. And 
Baptism  forasmuch as S. Peter saith, that the Ark of No was a figure of Baptism: therefore 
2 Pet. 3.  like as No was saved from the flood by the Ark, because he believed the promises of God: so also are we by faith saved in Baptism from Gods Wrath. Which faith is grounded upon the Word of our Lord jesus Christ, who saith that he which believeth 
Mark. 16.  and is baptised, shall be saved. And good right it is: for in Baptism we put on jesus Christ, as the Apostle S. Paul affirmeth, and consequently we be made partakers of his righteousness, and of all his 
Gal. 3.  goods: and under this precious robe, the sins that our frailty committeth, lie hidden and covered, and are not imputed unto us. And so, according as S. Paul saith, the 
Rom. 4.  blessedness which the Psalmist speaketh of appertaineth to us: namely, Blessed are they whose misdoings are forgiven, and whose sins are covered. Blessed is the man to 
Psal. 36.  whom the Lord imputeth not sin. But it standeth a Christian in hand, to take good heed, that upon these words he take no liberty to sin: for this doctrine belongeth to none such as honour themselves with the 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 devil, do notwithstanding fall daily, and are constrained to say, Lord, forgive us our offences. These are they to whom we speak, to comfort them and to hold them up, that they fall not into despair: as though the blood of Christ washed us not from all sin, and that he were not our advocate, and the atonementmaker for his members. And therefore when we be provoked to doubt of the forgiveness of our sins, and that our own conscience beginneth to trouble us: then must we furnish ourselves with true faith, and out of hand have recourse to the precious 
The Supper of the Lord.  blood of jesus Christ, shed for us upon the altar of the Cross, and distributed to his Apostles at his last Supper, under the veil 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 jesus Christ made his last Will, when he said, This is my body which is given for you: 
Luke 22.  and, This is my blood of the New Testament, 
Mar. 16.  which is shed for many to the forgiveness of their sins. We know that a 
Gal. 3.  Testament (saith Saint Paul) although it be but a man's Testament, yet nevertheless 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 party's decease. Then did jesus Christ make his Testament, wherein he promiseth forgiveness of sins, and the grace and good favour of himself, and his Father, together with mercy and everlasting life. And to the intent that the said Testament should be of full force, he hath confirmed it with his own precious blood and with his own death. By reason whereof, Saint Paul saith, that jesus 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 receive the promise of the eternal inheritance. For wheresoever 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 alive. Wherefore we be very certain and assured by the death of jesus Christ, that his Testament is available, whereby all our mis-deeds are pardoned, and we made heirs of eternal life. And for a token and faithful pledge hereof, in 
I renaeus. lib. 1.  stead of a Seal, he hath left us this divine Sacrament, which not only giveth our soul's assured hope of their everlasting Salvation, but also warranteth unto us that immortality of our flesh, forasmuch as it is even now quickened by that immortal flesh of his, and in a certain manner becometh partaker of the immortality thereof, and he that is partaker of that divine flesh by faith, shall not perish for ever. But unto him that 
john 6.  receiveth it without the said faith, it turneth to a dangerous poison, because that like as when bodily sustenance findeth the stomach encumbered with evil humours, it corrupteth likewise and worketh great annoyance: even so if this spiritual food light into a sinful soul that is full of malice and misbelief, it casteth it headlong into some greater ruin, not through it own default, but because that to the unclean and unbeliever all things are unclean: notwithstanding that the things be sanctified by the Lord's blessing. For (saith Saint Paul) he 
1 Cor. 11.  that eateth of that bread, and drinketh of that cup unworthily, is guilty of the body and blood of the Lord, and he eateth and 
What is meant by not making a difference of the Lords Body.  drinketh his own 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 believeth not that Body to be his life, and the cleanser of all his sins: he maketh jesus Christ a liar, and treadeth the 
He that receiveth this Sacrament, protesteth himself to trust in none other thing then the blood of Christ.  Son of God under foot, and esteemeth the blood of the Testament whereby he 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 God's hand, for this his unbelief and wicked hypocrisy. For whereas he reposeth not that trust of his justification in the passion of our Lord and Saviour jesus Christ: yet nevertheless he receiveth this most holy Sacrament, and maketh protestation that he putteth not his trust in any other thing. Whereby he accuseth himself, and is a witness of his own iniquity, and condemneth himself to everlasting death, by refusing the life which God promiseth him in that holy Sacrament. And in this point, when the 
Very comfortable counsel.  Christian feeleth that his enemies are like to overcome him: that is to wit, when he beginneth to doubt whether he have received forgiveness of his sins by jesus Christ: and that he shall not be able to withstand the devil and his temptations: and that the accusation of his own doubtful conscience comes to press him, so as he beginneth to fear lest hell fire should swallow him up, and death hold him in his everlasting bands by reason of God's Wrath, I say, when the good Christian feeleth himself in such agony: Let him get him to his holy Sacrament with a good heart and stout courage, and receive it devoutly, saying in his heart, and answering his enemies thus: I confess I have deserved a thousand hells, and everlasting death, by reason of the great sins which I have committed. But this heavenly Sacrament which I receive at that present, assureth me of the forgiveness of all my misdoings, and of mine atonement with God. For if I have an eye to my works, there is no doubt but I acknowledge myself a sinner, and condemn mine own self in such wise, as my conscience should never be quiet, if I should think that my sins are pardoned me for my works sake. But when I look to the promises and covenants of God, who promiseth me forgiveness of my sins by the blood of jesus Christ, I am as sure that I have obtained it, and that I have his favour, as I am sure that he which hath made the promises and covenants, cannot lie nor deceive: and through this steadfast faith I become righteous by Christ's 
Rom. 4.  righteousness, where through I am saved, and my conscience quieted. Hath he not given his most innocent body into the hands of sinners for our sins? Hath he not shed his blood to wash away my iniquities? Why then dost thou vex thyself, O my soul? put thy trust in the Lord, who beareth thee so great love, that to deliver thee from eternal death, it hath pleased him that his only Son should suffer death and passion, who hath taken upon himself our poverty, to give us his riches: laid our weakness upon himself, to establish us in his strength: become mortal, to make us immortal: come down unto the earth, to advance us up to heaven: and become the Son of man with us, to make us the children of God with himself. Who is he then that shall accuse us? God is he that justifieth 
Rom. 8.  us, and who shall condemn us? jesus Christ is dead for us, yea, and risen again for us, and he sitteth at the right hand of God, making Intercession for us. Wherefore say with David, Why art thou heavy, O my soul, and why dost thou trouble me? dost thou see nothing but the Law, sin, wrath, heaviness, death, hell, and the devil? Is there not now to be seen Grace, remission of sins, Righteousness, Consolation, joy, Peace, Life, Heaven, Christ, and God?  
Trouble me no more then, O my soul: for what is the Law? what is sin? what is death and the devil, in comparison of these things? Therefore trust in God, who hath not spared his own dear Son, but given him to the death of the cross for thy sins, and hath given thee victory through him. This is the sweet doctrine of the Gospel, which I desire, that all Christians could receive with Thanksgiving and an assured faith: for than would Christ be nothing but joy and sweetness to them; then would they take heart in the victory of Christ's death, who indeed was made a curse for us, subject to wrath, putting upon him our person, and laid our sins upon his own shoulders, and he hath made with us this happy change, that is to say, he took upon him our sinful person, and gave unto us his innocent and victorious person, wherewith we being now clothed, are free from the curse of the Law.  
And therefore may every poor sinner say, with an assured confidence, Thou Christ, art my sin and my curse; or rather, I am thy sin, and thy curse, and chose thou art my Righteousness, my Blessing, and my Life, my Grace of God, and my Heaven. And thus, if we by faith do behold this brazen Serpent, Christ, hanging upon the Cross, we shall see the Law, sin, death, the devil and hell, killed by his death: and so may with the Apostle Paul sing that joying heart Ditty: Thanks be to God, who hath given us victory, through our Lord jesus Christ.  
And so with these Thankesgiving, with these or such other like thoughts must we receive the Sacrament of the body and blood of our Lord jesus Christ. After this manner is all fearfulness driven out of the soul of the Christian: and charity is increased, faith strengthened, the conscience quieted, and the tongue never ceaseth to praise God, and to yield him infinite thanks for so great a benefit. This is the virtue, efficacy, and only trust of our soul. This is the Rock whereupon if the conscience be builded, it feareth neither tempest, nor the gates of hell, nor God's wrath, nor the Law, nor sin, nor death, nor the devils, nor any other thing. And forasmuch as the substance of the Lords Supper and Table consisteth in this divine Sacrament: When the Christian is at it, he must hold his eyes fastened continually upon the passion of our gracious Saviour, beholding him on the one side upon the cross laden with all our sins: and GOD on the other side punishing, chastising, and whipping his own only begotten and dear beloved Son in stead of us. O happy is that man that shutteth his eyes from all other sights, and will neither hear nor see any other thing than jesus Christ crucified, in whom are laid up and bestowed all the treasures of God's wisdom and divine knowledge! Blessed (say I) is he that feedeth his mind with so heavenly a food, and maketh himself drunken in the love of God with so sweet and singular a liquor. But before I make an end of this matter, I will first advertise the Christian, that Saint Austin hath ordinarily been wont to term this holy Sacrament the bond of charity, and the mystery of unity. And he saith, that whosoever receiveth the mystery of unity, and regardeth not the bond of peace, receiveth not the Sacrament to his own behoof, but as a witness against himself. 
Why the holy Sacrament of thanksgiving was ordained.  Therefore we must understand, that the Lord hath ordained this holy Sacrament not only to make us sure of the forgiveness of our sins: but also to inflame us to peace, unity, and brotherly charity. For in this Sacrament the Lord doth after such a manner make us partakers of his body, as he becometh all one thing with us, and we with him. By reason whereof, forasmuch as he 
Christian peace and union are betokened by the bread and wine.  hath but one body whereof he maketh us partakers: it is meet that we also should by such partaking become all one body together among ourselves. And this union is represented by the bread of the Sacrament: which as it is made of many grains mingled and kneaded together, in such wise as one of them cannot be discerned from another: So also must we be joined together after such a sort, and so united together into one agreement of mind, as no division may creep in. And this doth Saint Paul show us, when he saith: Is not the cup of blessing which we bless, the communion of the blood of jesus Christ? is not the bread that we break, the communion of the body of jesus Christ? whereas we be many, yet are 
He that offendeth one of his Christian brethren, offendeth Christ himself.  we but one bread and one body, forsomuch as we be all partakers of one bread. By these things we understand, that when we receive his most holy communion, we must consider that we are all of us engrafted into Christ, and are all become members of one selfsame body, that is to wit, of jesus Christ, in such wise as we cannot offend, defame, or despise any of our brethren, but we must therewithal offend defame, and despise our said head jesus Christ: neither can we be at variance with any of our brethren, but in like wise we must be at odds with him. Also we cannot love him, except we love him in our brethren. Look how much care we have of our own body, so much must we have of our Christian brethren, who are the members of our body. And like as no part of our body feeleth any grief, which spreadeth not itself into all the other parts: so ought we to determine with ourselves, that our brother feeleth not any inconvenience, which should not move us to compassion. With such manner of thoughts must we prepare ourselves to this holy Sacrament, quickening up our spirits with a fervent love to our neighbourward. For what greater spur can we have to prick 
A preparation to the receving of the holy Sacrament.  us to love one another, then to see that jesus Christ, by giving himself unto us, not only allureth us to give ourselves one to another, but also by making himself common to us all, maketh us also to be all one selfe-same thing in him? In respect whereof, we ought to covet and procure, that in all of us there may be but one mind, one heart, and one tongue, accorded and united together in thoughts, words and deeds. And we must mark well, that as oft as we receive this 
He that receiveth the Sacrament, bindeth himself to all the duties of charity.  holy and worthy Sacrament, we bind ourselves to all the duties of charity: as not to offend any of our brethren, nor to leave any thing undone, that may be profitable and helpful in their necessity. But if there come any to this heavenly Table of the Lord, that are divided at variance with their brethren, the same must assure themselves that they eat unworthily, and are guilty of the body and blood of the Lord, and that they eat and drink their own damnation: for that there wanted nothing on their behalf, but that the body of jesus Christ was rend and plucked in pieces again, whilst they by hatred are divided from their brethren, that is to wit, from the members of jesus Christ, and have not any part with him, and yet nevertheless in receiving this holy communion, pretended to believe that their whole salvation consisteth in the participation and union with jesus Christ. Then let us go, my 
The true end for which the holy Sacrament is ordained.  brethren, to the receiving of this heavenly bread, to celebrate the remembrance of our Lord's passion, and to strengthen and fortify the belief and assurance of the forgiveness of our sins, with the remembrance thereof, and to quicken up our minds and tongues to praise and exalt the infinite goodness of our God, and finally to cherish brotherly love, and to witness the same one to another by the strait union which all of us have in the body of our Lord jesus Christ. Besides 
The 4th. remedy against distrust.  prayer, and the remembering of Baptism, and the often resorting to the most holy communion, there is one other very good remedy against distrust and fearfulness, which is no less friend to Christian charity: namely, the remembrance of our predestination and election to eternal life, grounded upon the Word of God, which is the Sword of the H. Ghost, wherewith we may beat back our enemies. Rejoice ye in this 
Eph. 5. Luke 10.  (saith the Lord) that your names are written in heaven. There is no greater joy in this life, nor any thing that more comforteth the Christian that is afflicted, tempted, or fall'n into any sin, than the remembrance of predestination, and the assuring of ourselves that we be of the number of them whose names are written in the Book of life, and which are chosen to be fashioned like unto the Image of jesus Christ. O how unspeakable is the comfort of him that hath this faith, and museth continually in his heart upon 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 everlasting life, holdeth him up, and reacheth out his hand unto him continually. And he saith continually in himself, If God have chosen me, and predestinated me to the glory of his children, who can hinder me? If God be with us (saith S. Paul) who can be against us? Nay 
Rom. 8. He that receiveth the Gospel, is sure that he is predestinated.  rather, to the end that the Predestination may be accomplished in us, he hath sent his dearebeloved Son, who is a most sure earnest penny and pledge unto us, that we which have received the Grace of the Gospel, are God's Children, chosen to eternal life. This holy Predestination maintaineth the true Christian in a continual spiritual joy, 
The effect proceeding of the knowledge of predestination.  increaseth in him the endeavour of good works, and inflameth him with the love of God, and maketh him enemy to the world and to sin. Who is so fierce and hardhearted, which knowing that God of his mercy hath made him his child from everlasting, will not by and by be inflamed to love God? Who is of so vile and base courage, that he will not esteem all the pleasures, all the honours, and all the riches of the world as filthy mire, when he knows that God hath made him a Citizen of heaven? yea these are they that worship God rightly in spirit and truth, receiving all things (as well in prosperity as in adversity) at the hand of God their Father, and evermore praising and thanking him for all, as their good Father, who is righteous and holy in all his works. These being inflamed with the Love of God, and armed with the knowledge of their predestination, fear neither death, nor sin, nor the devil, nor hell: neither know they what the wrath of God is: for they see none other thing in God, but love and fatherly kindness towards them. And if they fall into any troubles, they accept them as tokens of God's favour, crying out with S. Paul, Who 
Rom. 8.  is it that shall separate us from God's love? shall tribulations, shall anguish, shall persecution, or hunger, or nakedness, or peril, or sword? as it is written, For thy sake are we killed all the day long, and counted as sheep appointed to the slaughter. But in all these things we get the upper hand through him that hath loved us. Wherefore, it is not for nought, that Saint john saith, how the true 
1 john 3.  Christians know right well, that they must be saved and glorified, and that by reason of the same affiance, they make themselves holy as jesus Christ is holy. And when Saint 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 stir up the minds of the true Christians to the loving of God, and to the performance of good works. And for the same cause our good Lord jesus 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 heaven, have cause to live in continual joy, and glorify God both in word and deed; but I know not whether I am of that number or no, and therefore I live in continual fear; specially because I know myself to be an exceeding weak and frail sinner, from the violence whereof I am not able to defend myself, but that I am overcome of it daily. And furthermore, forasmuch as I see myself continually afflicted and troubled with diverse temptations, me thinks, I do as it were behold with mine eyes, the wrath of God scourging me. To answer to these doubts of thine, I say, my right dear brother, that thou must assure thyself, that all these are but temptations of the devil, who by all means seeketh to rob us of that faith and confidence that springeth of faith, and assureth us of God's good will towards us. He laboureth to strip our souls out of this precious garment: for he knoweth that none is a true Christian, except he believe God's Word, which promiseth forgiveness of all sins, and peace to all them, which accept the grace of the Gospel. Verily I say, that he which upon these promises of God, persuadeth not himself assuredly, that God is a merciful and loving Father unto him, nor with steadfast confidence looketh to receive the inheritance of the heavenly Kingdom at his hand: is not faithful in deed, and maketh himself utterly unworthy of God's Grace. In respect whereof, S. Paul saith, that we be the Temple 
Heb. 3.  of God, so far forth as we firmly maintain the confidence and glory of our hope, unto the end. And in another place he exhorteth that we should not give over our trust, 
Heb. 10.  which hath great reward of recompense. And therefore, my brethren, let us give our whole endeavour to do the Will of God, as it becometh good children, and beware that we sin not, as near as we can. And although we fall oftentimes into sin through our own frailty: yet let us not by and by surmise, that we be vessels of wrath, or that we be utterly forsaken of the holy Ghost: for we have our Advocate jesus Christ before Gud the Father, and he is the atonementmaker for our sins. Let us bethink us of the opinion of S. Austin, who saith that none of the Saints is righteous and without sin: and yet notwithstanding that, he ceaseth not to be righteous and holy, so farforth as he retains his holiness with affection. And therefore if we have afflictions 
Afflictions are no signs of reprobation.  and tribulations, let us not think that God sends them because he is our enemy, but because he is our most loving Father. The Lord (saith Solomon) chastiseth him whom he loveth, and scourgeth every child of his whom he receiveth. Wherefore if we have 
Prou. 5.  received the Grace of the Gospel, whereby man is received of God for his Child, we must not doubt of God's grace and good will towards us. And when we perceive ourselves to delight in God's Word, and to have a desire to follow the life of jesus 
A true mark to know God's children by.  Christ: we must steadfastly believe, that we be the children of God, and the Temple of the holy Ghost: for those things cannot be done by the power of man's wisdom, but are the gifts of the holy Ghost, who dwelleth in us by faith, and is as it were a seal of authority, which sealeth up God's promises in our hearts, the certainty whereof is printed aforehand in our minds, and is given us as a pledge to establish and confirm the same. As soon as you believe (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 penny of our inheritance. Behold how he showeth us hereby, that the hearts of the faithful are marked with the holy Ghost, as it were with a seal: in respect whereof, he calleth the holy Ghost, The Spirit of promise, forsomuch as he confirmeth the promise of the Gospel, the which (as I have oftentimes told you) is a happy tidings that promiseth forgiveness of sins and everlasting life, to all such as believe that all their misdoings are blotted out in jesus Christ. All we that believe in jesus 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 Son into our heart, which cryeth, Father, Father. And to the Romans, Those (saith he) that are guided by the Spirit of God, are the children of God: for ye have 
Rom. 8.  not received again the spirit of bondage in fear: but the Spirit of adoption, whereby we cry, Father, Father. For certainly the same Spirit beareth our spirit record, that we be the children of God. Now then, if we be children, we be also heirs. And we must mark well, that in these two places, the Apostle S. Paul speaketh plainly, not of any special revelation, but of a certain record which the holy Ghost doth commonly yield to all such as receive the grace of the Gospel. Then if the holy Ghost assure us that we be God's children and heirs: 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 us? And therefore if I plainly perceive, that God hath called me by giving me faith and the fruits of faith, that is to wit, Peace of conscience, mortification of the flesh, and quickening of the spirit, whether it be in whole or in part, why should I doubt that I am not predestinated? And moreover we say with S. Paul, that all true Christians (that is to wit, all such as believe 
2 Cor. 2.  the Gospel) receive not the spirit of this world, but the Spirit that cometh from God: by the inspiration whereof they discern the things that God hath given them. What marvel then is it, if we know that God hath certainly given us everlasting life? But there are some which say, that no man ought to presume so far, as to boast himself to have the Spirit of God. They speak in such wise, as if the Christian should glory of the having of it for his own deserts, and not by the only and mere mercy of God: and as though it were a presumptuousness to profess himself a Christian: or as though a man could be a Christian without the having of Christ's Spirit: or as though we could without flat hypocrisy say that jesus Christ is our Lord, or call God our Father, if the holy Ghost moved not our hearts and 
Rom. 8. 1. Cor. 12.  tongues to utter so sweet words. And yet notwithstanding, even they that count us presumptuous for saying that God hath given us his holy Spirit, with faith, forbid us not to say every day Our Father, but rather command us. But I would have them to tell me, how it is possible to separate faith and 
He that glorieth not that he hath the holy Ghost, is no true Christian.  the holy Ghost asunder, seeing that faith is the peculiar work of the holy Ghost? If it be presumption to believe that the holy Ghost is in us, why doth Saint Paul bid the Corinthians try themselves whether they have faith or no, affirming them to be reprobates, if they know not that jesus Christ is in them? But in very deed, it is a great blindness to accuse the Christians of presumptuousness for taking upon them to glory of the presence of the holy Ghost, without which glorying, there cannot be any Christianity at all. But jesus Christ (who cannot lie) saith, that his Spirit is unknown to the world, and that they only do know 
john 14.  him, within whom he dwelleth. Then let them begin to become good Christians, and put away their jewish minds, and embrace the grace of the holy Gospel in good earnest: and then shall they know that the good and true Christians both have the holy Ghost, and also acknowledge themselves to have him. But some may say to me, That the Christian cannot by any means know that he is in God's favour, without some special revelation: and so consequently, that he cannot know whether he be predestinated or no. And he may specially allege these words of Solomon: A man knoweth 
Eccless. 6.  not whether he be worthy of hatred or of love: and also these words of the Apostle S. Paul to the Corinthians: I feel not myself 
1 Cor. 4.  guilty of any thing, and yet feel I not myself justified for all that. It seemeth to be 
A man may know that he is in God's favour.  sufficiently declared by the texts of holy Scripture, that the said opinion is false: and now remaineth only to be showed briefly, that these two texts whereupon the same opinion is chiefly grounded, ought not to be taken in that sense. As touching Salomon's sentence, although it be scarce well and faithfully translated in the common translation: yet is there not any man so dull, who in reading Salomon's whole discourse, may not plainly perceive, that by saying so, he 
By the chances of this life, no man can judge whether a man be in God's favour or displeasure.  meant, that if any man will take upon him to judge by the casualties that happen in this life, who is loved or hated of God: he laboureth in vain, considering that the selfsame chances which light upon the righteous, light also upon the unrighteous: upon him that sacrificeth, as well as upon him that sacrificeth not: and as soon upon the good man, as upon the sinner. Whereof it may be gathered, that God doth not always show his love towards those whom he endueth with outward prosperities: and chose, that he showeth not his displeasure towards those whom he punisheth. Then, my right dear brethren in Christ jesus our Lord, do you think it reason to conclude, that a man cannot be sure of God's favour, because the same sureness cannot be perceived by the sundry chances, that happen every day in these transitory and temporal things? A little afore, Solomon saith, That a man cannot discern any difference between the soul of man, and the life of a beast: for it is seen that both man and beast dye after one manner. Shall we then conclude by this outward accident, that the persuasion which we have conceived of the immortality of the soul, is grounded but only upon conjecture? No surely: and it were a great folly to stand upon a thing so notably known. And as for S. Paul's words, I say, that forasmuch as he was speaking of the administration of the Gospel, he meant that his heart mis-gives him not of any mis-dealing therein, and yet for all that, that he is not sure he hath done his whole duty to the full, and therein obtained the praise of righteousness to Godward, as if he had done all that pertained and was convenient to be done by a faithful Steward: and therefore in speaking of his office, like a just and discreet person, he durst not justify himself, nor avow that he had discharged his duty to the uttermost, and satisfied his Lords will, but referred all things to the only judgement of his Lord. And verily, whosoever readeth these words of the Apostle Saint Paul, and considereth the words going afore them with some judgement, 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 himself to be without sin, yet he knew not whether he were righteous to Godward or no, according as David affirmeth, that no man can perfectly know his own sins. But these men perceive not that S. Paul groundeth not righteousness 
Rom. 3. 5.  upon works, but upon faith, and that he utterly refuseth his own righteousness, to embrace only the righteousness which God hath given us, through our Lord jesus Christ. Also they consider not, 
Phil. 3.  that he was most certain to be accepted for righteous, in maintaining the soundness and pureness of the Christian faith, and that he knew well how the Crown of that righteousness was laid up for him in Heaven: and also, that he was fully assured, that no 
2 Tim. 4.  creature in heaven, earth, nor hell, was able to separate him from the Love of God, and that he longed to dye, because he knew for a truth, that after his death, he should be 
Rom. 8.  with jesus Christ. All which things should 
Phil. 1.  be false, if he had not been well assured that he was righteous, (I mean) by faith, and not by works. Therefore, my dear beloved brethren, let us cease to speak that thing of the Apostle S. Paul, which he never once thought of himself, but fiercely fought against it continually, in answering such as measured righteousness by works, and not by faith in our Lord jesus Christ. But besides these two authorities of Solomon and S. Paul, a man might allege some other places of holy Scripture, which whereas they warn and encourage men to fear God, seem to be contrary to the assurance of this our predestination. And if I would declare them all particularly, I should be overlong. But I say generally, that the fear of punishment was proper to the Old Testament, and childly love to the New Testament: according as S. Paul witnesseth, 
The two sorts of fear, childly & slavish.  when he saith to the Romans, Ye have not received the spirit of bondage to fear: but ye have received the Spirit of adoption, whereby we cry, Father, Father. And likewise unto Timothy he saith, that God hath not given us the spirit of fearfulness, but 
2 Tim. 1.  rather of power and love: which spirit jesus Christ hath given us according to the promise made by the mouth of the holy Prophets, and brought to pass, that we being delivered out of our enemy's hands, may serve him without fear before his holy presence, in all holiness and righteousness all the days of our life. By these and many other places of the holy Scripture, a man may plainly gather, that the painful and slavish fearfulness agreeth not with a Christian: and this is already confirmed by this, that such manner of fearfulness is utterly contrary to the spiritual cheerfulness and joy, which is peculiar to the Christian, as the Apostle S. Paul showeth openly to the Romans, saying that the Kingdom of God is righteousness, and peace, and joy in 
Rom. 14.  the holy Ghost: that is to say, that every man which entereth into the Kingdom of the grace of the Gospel, is become righteous through faith: and afterward addeth peace of conscience, which consequently breedeth such a spiritual and holy rest and gladness, in respect whereof, the same S. Paul doth oftentimes encourage the Christians 
Eph. 6. Phil. 4.  to live merrily. And S. Peter saith, that all they which believe in jesus Christ, do 
1 Pet. 1.  continually rejoice with an unspeakable and glorious joy, notwithstanding that they be afflicted with diverse temptations. And 
The slavish fear threateneth the wicked, and the childly fear encourageth the chosen.  therefore when the holy Scripture threateneth and frayeth the Christians, they must understand, that it speaketh to such as are so licentious, that forsomuch as they keep not the thankfulness and honesty that belong to God's children, they must be handled as servants, and held in awe, until they come to taste and feel how sweet and pleasant the Lord is, and until such time as faith work his effects in them, and that they have so much childly love, as may suffice to keep and maintain them in honesty of Christian conversation, and in following the example of our Lord jesus Christ. And when the selfsame Scripture exhorteth Christians to the true fear: it meaneth not that they should fear the judgement and wrath of God, as though it were presently ready to condemn them: for (as I have said already) by the record which the holy Ghost giveth to their spirit, they know that God hath chosen them and called them, of his own mere mercy, and not for their deserts. By reason whereof, they doubt not at all, but that by the selfsame goodness and mercy, he will maintain them in the happy state wherein he hath placed them. And after such manner the Scripture exhorteth 
The effects of childly fear, Eph. 4.  them, not to slavish fear, but to childish fear, that is to wit, that like good children they should be loath to offend against the Christian Religion, or to commit any thing against the duty and honesty of God's true children, and likewise to grieve the holy Ghost that dwelleth in them: to the end that knowing the corruptednesse of our nature, we should always be heedful and diligent, and never have any trust in ourselves: for in our flesh and in our minds do the appetites and affections continually dwell: which, as deadly enemies of the soul, lay a thousand snares and baits for us, incessantly labouring to make us proud, ambitious, lecherous, and covetous. This is the fear whereunto the whole Scripture exhorteth the Christians that have once tasted how sweet the Lord is, and which bestow all their endeavour in following Christ's footsteps, who cast not from them this holy fear, because they labour to put off the old man.  
And the good Christians must never bereave themselves quite and clean of this childly fear, which is the singular friend of Christian charity, like as the slavish fear is such an enemy unto it, as they can by no 
The Christian may warrant himself the forgiveness of his sins.  means dwell together. And by the foresaid things, a man may plainly perceive, that the good Christian ought never to doubt of the forgiveness of his sins, nor of God's favour. Nevertheless, for the better satisfying of the Reader, I purpose to set down hereunder, certain authorities of the holy Doctors, which confirm this foresaid truth. St. Hilary in his fifth Canon upon Matthew, saith, It is God's will, that we should hope without any doubting of his unknown will. For if the belief be doubtful, there can be no righteousness obtained by believing. And thus we see, that according to S. Hilary, a man obtaineth not forgiveness of his 
S. Hilary.  sins at God's hand, except he believe undoubtedly to obtain it. And good right it is that it should be so. For he that doubteth, 
james 1.  is like a wave of the Sea, which is tossed and turmoiled with the wind. And therefore let not such a one think to obtain any thing at God's hand. But let us hear S. Austin, 
S. August.  who in his Manuel counselleth us to drive away the said foolish imagination, which intendeth to dispossess us of the foresaid good and sage assuredness. Let such foolish imagination (saith he) murmur as much as it listeth, saying, Who are thou? how great is that glory? by what deserts hopest thou to obtain it? I answer assuredly: I know in whom I have believed, and I know that he (of his great love) hath made me his son: I know he is true of his promise, and able to perform his word: for he can do what he will. And when I think upon the Lord's death, the multitude of my sins cannot dismay me, for in his death do I put all my trust. His death is my whole desert, it is my refuge, it is my salvation, my life and resurrection, and the mercy of the Lord is my desert. I am not poor 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 deservings. The more that he is of power to save, the more am I sure to be saved. The same S. Austin talking with God in another place, saith that he had despaired by reason of his great sins 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 blood, which was shed for us and for our salvation. In him my poor heart taketh breath: and putting my whole trust in him, I long to come unto thee, O Father, not having mine own righteousness, but that righteousness of thy Son jesus Christ. In these two places St. Austin showeth plainly, that the Christian must not be afraid, but assure himself of righteousness, by grounding himself, not upon his own works, but upon the precious blood of jesus Christ, which cleanseth us from all our sins, and maketh our peace with God. Saint Bernard in his first Sermon 
S. Bernard.  upon the Annunciation saith most evidently, that it is not enough to believe that a man can have forgiveness of his sins, but by God's mercy: nor any one good desire or ability to do so much as one good work, except God give it him: no nor that a man cannot deserve eternal life by his works, but if God give him the gift so to believe. But besides all these things (saith Saint Bernard) (which ought rather to be counted a certain entrance and foundation of our faith) it is needful that 
Each one must believe particularly, that his sins are released and forgiven him freely.  thou believe also, that thy sins are forgiven thee for the Love of jesus Christ. See how this holy man confesseth, that it is not enough to believe generally the forgiveness of sins: but he must also believe particularly that his own sins are forgiven him by jesus 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 jesus Christ, if thou believe not that thou art become righteous through him, thou makest God a liar, and consequently thou makest thyself unworthy of his grace and liberality. But thou wilt say to me, I believe well the forgiveness of sins, and I know that God is true: but I am afraid that I am not worthy to have so great a gift. I answer, that the forgiveness of thy sins shall not be a gift or free grace, but a wages, if God should give it thee for the worthiness of thy works. But I reply upon thee, that God accepteth thee for righteous, and layeth not thy sin to thy charge, because of Christ's merits, which are given unto thee, and become thine by faith. Therefore, following the counsel of Saint Bernard, Believe thou not only the forgiveness of sins in general, but also apply the same belief to thine own particular person, by believing without any doubt, that all thy misdoings are pardoned thee through jesus Christ. And in so doing, thou shalt give the glory unto God, by confessing him to be merciful and true, and shalt become righteous and holy before God, forsomuch as by the same confession, the holiness and righteousness of jesus Christ, shall be communicated unto thee. But to return to our purpose of Predestination: I say, that by the things above mentioned, a man may evidently perceive, that the how it happeneth, that when they be diseased, they say not also, I will have neither Physician nor physic: for look what God had determined upon me, cannot but come to pass? why eat they? why drink they? why till they the ground? why plant they Vines? and why be they so diligent in doing all things convenient for to sustain the body? why say they not also, that all these turmoilings, policies, and travels of ours are superfluous, forasmuch as it is not possible, but that whatsoever God hath foreseen and determined concerning our life and death, must needs come to pass? And therefore if God's providence make them not negligent and idle in things pertaining to the body: why should it make them more slothful and negligent in that which concerneth the Christian perfection, which without all comparison is far nobler than the body? But forasmuch as we see that neither jesus Christ, nor Saint Paul, for any doubt of offending the reprobates, have forborn to preach the truth, which is necessary to the edifying of the chosen, for the love of whom the everlasting Son of God became man, and was put to death upon the Cross: we also in like wise ought not to forbear the preaching of Predestination to the true Christians, forasmuch as we have seen, that it importeth great edification.  
Now are we come to the end of our purpose, wherein our chief intent hath been (according to our small power) to magnify the wonderful benefit which the Christian man hath received by jesus Christ crucified, and to show that faith of herself alone justifieth, that is to wit, that God receiveth and holdeth them for righteous, which believe steadfastly, that Christ hath made full amends for their sins: howbeit, that as light can not be separated from fire, which of itself burneth and devoureth all things: even so good works can not be separated from faith, which alone by itself justifieth.  
And this holy doctrine (which exalteth jesus Christ, and represseth and abateth the pride of man) hath and always shall be rejected, and fought against, by such Christians as have jewish minds. But happy is he, who following the example of Saint Paul, spoileth himself of his own righteousness, and would have none other righteousness, then that which is of jesus Christ, wherewith if he be clothed and apparelled, he may most assuredly appear before God, and shall receive his blessing and the heritage of heaven and earth, with his only Son jesus Christ our Lord: to whom be all honour, praise and glory, from this time forth for evermore.  
Amen.  Christ is the end of the Law.