Sermon on the History of Melchizedek, Sermon 1
THE FIRST SERMON, of Iuſtification, preached by Maiſter Iohn Caluin.
Gen. Cap. 15.
4 Then behold, the word of the Lord came vntounto him, ſaying: this man ſhall not be thine heire, but one that ſhall come out of thine owne bowels, he ſhall be thine heire.
5 Moreouer, he brought him foorth and ſayd: Looke vp now vntounto Heauen, and tell the Stars if thou be able to number them: and hee ſaid vntounto him, ſo ſhall thy ſeed be.
6 And Abram belieued the Lord, & he counted that to him for righteouſnes.
WE heard yeſterday, how Abram in making his moane vntounto God, becauſe he had neuer a childe to be his heire, miſtruſted not the promiſe: as many of vsus will murmure and grudge, if hee by and by yeeldeth not vntounto vsus that we deſire, and which beſt liketh vsus. Now Abram would not do ſo, but contented himſelfe that hee felt God to bee good and gracious vntounto him, and that hee was his, both in life and in death. For he neuer went further: but the thing which he only looked vntounto, was, which way the promiſe might be accompliſhed. Now he had in very deed, promiſed the Redeemer: and for that cauſe was he ſo earneſt to hauehave iſſue: but not in any worldly reſpect as we hauehave heretofore ſaid, but becauſe he could not otherwiſe be perſuaded that God loued him. And this is the rather confirmed by the promiſe which God made him: for hee granted him his requeſt euen at the very firſt, & reproued him alſo for his doubting thereof, becauſe God had giuen him his word before. For he ſaid (HE SHALL NOT BE THINE HEIRE, but one ſhall come out of thine own bowels, he ſhalbe thine heire. No doubt of it, God many times graunteth vntounto men their vnaduiſed requeſtes: but we ſee heere, that he aduowed his ſeruant Abrams deſire. And it was not without cauſe, forſomuch as he craued nothing els but to hauehave the promiſe ratified by that meane that it was required: but becauſe he was ouer haſtie, God ſaid vntounto him, no: and repulſed his ouer vehement hotte deſire, not but that hee might lawfully require to ſee the Redeemer: howbeit wee muſt alwaies keepe a meaſure, and how euer it is, reſt vppon the prouidence of God: becauſe he knoweth when it is beſt to do vsus good. And therfore we muſt patiently abide his leiſure, for, as the holie ſcripture ſaith, it is the verie propertie of faith ſo to do. To be ſhort, we ſee here how God ſheweth that Abrams requeſt in deſiring to hauehave iſſue liked him well, conſidering to what end he deſired it. And becauſe hee ſaw his weaknes hee would needes adde thereunto ſome confirmation: and brought him out of his Tent, and ſaid vntounto him, (LOOKE ƲP NOW VNTOUNTO HEAVEN: and tell the Starres if thou be able, ſo ſhall thy ſeede bee.) But if there bee ſuch an infinite number of Starres, as that they ſhall dazle thine eyes when thou wouldeſt looke vponupon them to tell them: euen ſo ſhall thy ſeede, after ſuch an vnaccuſtomed ſort bee multiplied, as that men ſhall wonder thereat, by reaſon of the ſtrangenes thereof. Now as we hauehave alreadie handled in the twelfth Chapter, this place cannot otherwiſe bee interpreted, but that Ieſus Chriſt is the head, and direct line as it were of the ſeed of Abram: for we ſhall heare hereafter, that Iſmael was begotten, and yet for all that the promiſe was not accompliſhed: notwithſtanding that he was the naturall ſonne of Abram, but not (as Saint Paul ſaith) the naturall ſonne of the promiſe. And therefore wee muſt not take this here to be a carnall generation: but looke higher, to wit,Galat 4.23. we muſt diſcerne betweene the children of Abram as they are in their eſtate and order, whereby they are knowne and aduowed to be the children of God, and thoſe that bee baſtardes, although they come of his race. For although Iſaac begot Eſaw and Iaakob: and Eſaw was the firſt borne and both of one woman: yet for all that, was Eſaw turned quite and cleane out of the doores. Now, no man could perceiue the diuerſitie why (of theſe two children) Iaakob ſhould bee preferred before the other: conſideryng that they were conceiued both at one time, borne both at once, and beſides, Eſaw the firſt borne. And why then is hee accounted as a ſtraunger, and to hauehave neyther roome nor place in this ſpirituall inheritance which GOD promiſed to Abrams poſteritie? The reaſon is, becauſe the bleſſing was taken from him, and giuen to his yoonger brother: but yet he had the right of the firſt borne. Wee ſee heére then in ſumme, that if wee take all thoſe to bee the ſeede of Abram which come of him as concerning the fleſh, wee ſhall finde neither reaſon nor yet ſound grounde heerein. Againe, although God adopted all the poſteritie of Iaakob, yet was the greateſt part of them made ſtraungers vntounto him. Wee ſee alſo why GOD ſo oftentimes diſavowed them by his Prophets. Wherefore there muſt needes bee a chiefe and principall one of this ſeede, or elſe we ſhall neuer bee able to hauehave the truth of this promiſe. No doubt of it they ſpake not onelye of Ieſus Chriſt, as ſome hauehave ouer rawlye done: but this order alſo muſt bee kept, that is, wee muſt ſet Ieſus Chriſt before vsus, and bee conioyned togither in him: and then this vnion will cauſe vsus to be holden and reputed the children of Abram. Wherefore there could bee no ſuch ſeede as is here ſpoken of, except Ieſus Chriſt were the head, and wee vnited to him as members of his bodie, and thereby to be of the houſe of God, and ſo conſequently of the houſe of Abram. Now we ſee that God made this ſeede to ſeeme ſmall, that he might encreaſe it. And this is a kinde of dealing which ſeemeth ſtraunge vntounto the world: but wee muſt all be brought to be acquainted with this. For according to the common opinion, when wee ſpeake of ſeed, the firſt borne muſt bring in the ſecond, and ſo all the reſt: one after another. Now, God dealeth otherwiſe, when as hee will hauehave ſeede: yea ſuch a great number and multitude as that it would make a man abaſhed to ſee it, and GOD ſo cutteth off, abridgeth, and diminiſheth it, as that in time it commeth ſo to paſſe, that it ſeemeth to bee as it were quyte and cleane conſumed and no whit left thereof, as in the tenth Chapter of his Prophet Iſaiah he ſaith: but hee doth it becauſe hee would within a while after multiply the ſame beyond all mans reaſon and expectation: to the ende his wonderfull power might bee the better knowne, and all men thereby bee forceably driuen to worſhip him. For although there deſcended of Abram maruellous many people, as firſt of all, the twelue Tribes, beſides the Iſmaelites and the Idumeans: yet was there neuer ſo great a multitude in his houſe, as came by the meanes of our Lorde Ieſus Chriſt. For they which apperteined not vntounto Abram as concerning the fleſh, were notwithſtanding made his houſhold meney. For as we ſhall hereafter ſee, he was the father of all the faithfull in generall. Wherefore the poſteritie of Abram was far greater, when as hee leſſened that which deſcended of him concerning the fleſh, then if he had let them all to hauehave remained and continued ſtill. We are therefore heereby admoniſhed, not to meaſure the workes of God according to our opinion and fantaſie: but giuegive place vntounto his incomprehenſible power, and be contented when he hath ſaid the word, that he is of power able to accompliſh the ſame, as hereafter it ſhall be more at large handled. In that God brought Abram out of his Tent where he dwelt, and made him looke vp to heauen to behold the Starres thereof, wee ſhall not need to buſie our ſelues about this childiſh ſubtiltie, as how God compareth the church to the Starres, becauſe we are citizens of the kingdome of heauen, dwelling here vppon earth as ſtrangers, alwaies trauelling further. For this is not the meaning of the place. And alſo where wee hauehave heeretofore ſpoken of duſt, ſome men in a ſpeculatiue ſort hauehave thought the Church to bee there ſet downe vnderunder the image and figure of duſt, and that the world ſhuld make no account of it: theſe are nothing els but more trifling toyes, without any ſound ground. But we ſee why God ſet before his ſeruant Abram the Starres of heauen, to looke vppon them: euen that hee might behold his power, & not by his owne diſcourſe & reaſon iudge of the truth of this promiſe, which in the naturall conceipt of man was incredible. For we ſhall neuer hauehave faith vntill ſuch time as this fault bee amended and corrected: to wit, to leaue our owne naturall iudgement, and caſt away all our owne wiſedome, that we might attribute vntounto God alone the honor due vntounto him. Now let vsus ſee if this be not a moſt notable & excellent glaſſe of the infinit power of God, to behold this infinite multitude of Starres of heauen created in a moment. And we ſee alſo in the Pſalme why this miracle is magnified where it is ſaid,Pſal. 147.4. That it is he that numbreth the multitude of the Stars, & giueth them their names: that is to ſay, it is hee that maketh them ſubiect vntounto him and to his gouernment. And therefore when we open our eyes to behold the Stars, we muſt by and by looke vntounto their creation: for in a minute, aſſoone as God had ſpoken the word, behold the heauen was full of this army royall, as the ſcripture calleth them. Thus we ſee that the heauenly hoſtes were created in a minute, and are continually obedient vntounto his maieſtie. We ſee that all the Stars keep their due courſe and compaſſe, and although their reuolution be eueryevery way great, & that the Planets may remoue the firmament, & may be all mixed togither: yet wee ſee that they are all ſo directed, as that wee are enforced to wonder at it. Seeing then it is ſo, no maruell though this glaſſe was let before the eyes of Abram: for therein hee might hauehave thus concluded, ſith GOD in a moment furniſhed all heauen with Starres, where before was not one: may hee not alſo furniſh not onelyonly my houſe, but an whole Country, yea many Countries, whenſoeuer hee meaneth to beſtowe poſteritie vppon mee? For his power is no whit leſſened: for hee did not onelyonly create the world at once, but after hee had created it, hee miraculouſly preſerued the ſame continually. And therefore▪ Abram had a ſure and certaine token, and as it were a pawne giuen him. And heerein wee ſee, that God knew ſome infirmitie to bee in him: not that hee diſtruſted that which God had promiſed, but becauſe hee was a man, he could not keepe himſelfe within ſuch compaſſe, but that hee would needs aske the queſtion how it could be poſsible that in his, ſeede all the nations of the world ſhould be bleſſed: and therefore becauſe his faith was ſomewhat weake, as yeſterday wee heard: wee ſee why God after this manner added vntounto him this aide and helpe. And ſo, wee hauehave to note in this place as in all the reſt, that God ſupporteth vsus in all our weakeneſſe. Not that we ſhould flatter pur ſelues: for wee are to fight againſt all our paſsions, & againſt al our euill thoughtes and affections, to giuegive place vntounto the truth of God, and to hold it for certaine and infallible: howbeit whatſoeuer wee doo, it cannot bee but that it muſt in ſome ſort bee weake: and although wee know not our owne faults, yet God knoweth them well inough. How then ſhould we do, if hee of his infinite goodnes ſpared vsus not? Here then we ſee what wee are to conſider from this Text, where it is ſayde, That God confirmed Abram both in his word and in his promiſe, as we might daily ſee the like in our ſelues, if wee were not blinded in our owne malice: becauſe we regard not ſo narrowly and diligently the workes of God as we ſhould. But if we made benefite of all the meanes which God offreth vsus, that we might aſſure our ſelues of his promiſes, wee ſhould ſee that where he ſpared his ſeruant Abram, as hee knoweth vsus to be an hundreth times more weake, that he will not for his part forget any thing which may confirme our faith. Now heereupon, Moſes addeth and ſaith, THAT ABRAM BELEEƲED GOD, and it was imputed to him for righteouſnes.) Here wee ſee a Text plaine inough, and at the firſt ſight not greatly to bee ſtood vponupon, and yet the Iewes are ſo blockiſh and blinde, as that they know not what it meaneth. And amongſt Chriſtians alſo, hardlie ſhall we find one amonſt an hundreth, which vnderſtandeth onelyonly the meaning of theſe words. For if theſe three or foure words were truly vnderſtood (THAT ABRAM BELEEVED, and it was imputed vntounto him for righteouſnes) without doubt it wold ouerthrow the whole ſtate of Popery: all ſuperſtitions which at this day beare ſway ſhould ceaſe: and all controuerſies now in diſpute be appaiſed. For this is the key which openeth what ſoeuer is requiſite for our ſaluation: this is the meanes to decide all controuerſies: this is the foundation of all true religion: to be ſhort, this is it that ſetteth open the heauens vntounto vsus, if we can comprehend that which Moſes heere in a word ſetteth downe vntounto vsus. And ſo much the more are we to deteſt theſe dogges that are ſo ſhameles, as to dare to obſcure ſuch a maruellous cleare light: of which ſort are they which ſay that Abram was taken to be a wiſe man, and that, that was a vertue in him to beleeue God: now we ſhould in verie deed abhorre theſe dogges. For theſe are the moſt wicked blaſphemies that Sathan is anyway poſsibly able to ſpue out. Now as for the Iewes, wee are no whit to maruell at them, becauſe they had no expoſitor. No doubt of it, God mightily ſhined in the face of Moſes, howbeit they had a vale before them, as S. Paul ſaith:2. Cor. 3.14.15. and therfore they paſſed ouer theſe words without thinking of them what they imported. But they which profeſſe themſelues to bee Chriſtians, & are able to ſhew the meaning hereof by the authoritie of Saint Paul, Rom. 4.3. Gala. 3.6.when theſe I ſay ſhall manifeſtly ſet themſelues againſt God, and like maſtiue curres fight ſo impudently as we ſee them do: what reaſon hauehave they for it? I do not now ſpeake of Papiſts, but I ſpeake of theſe diuelliſh ſpirites, which will bee called Chriſtians, and will alſo with open mouth make profeſsion therof, and yet notwithſtanding are ſuch as bee farre worſe then the Papiſts, for they neuer went thus farre in Popery, to ſaie that thoſe which were damned and curſed before God, could any way poſsibly bee ſaued without faith. The very Papiſts themſelues wil grant this: and theſe dogs do vtterly reiect & raze out euerie whit of this, as if there were nothing els ſaid but this: So Abram, a very wiſe man, and this was the vertue in him which made him beleeue God. Here we ſee a ſort of villaines that would be accounted to be famous men, and bee called Maiſters and Doctours, and yet are ſo madde and ſo poſſeſſed with furie, as that they would vtterly ouerthrow all. Wherefore wee are to bee ſo much the more attentiue and heedfull vntounto that which is here conteined. For on the one ſide, Moſes ſaith, THAT ABRAM BELEEƲED GOD, and on the other ſide he addeth, that this beleefe or faith, was imputed to him for righteouſnes. And firſt we are here to define what BELEEFE is: for otherwiſe wee ſhall make nothing of it. And here we ſee how the Papiſts are entangled in their errors: for although they confeſſe in part, that wee are iuſtified by faith, yet can they not fully conceiue and accept it. And what is the reaſon? Forſooth, it is becauſe they vnderſtand not what this word Faith or Beleefe meaneth. And for the better vnderſtanding hereof, we muſt ioyn ſomthing betweene faith and the promiſe. For a man may ſing well with one voice alone: howbeit there will bee no perfect melodie, without ther be many tunable voices agreeing togither. Euen ſo is it with faith: for, if the word of God goeth not before, and faith agree therwith, there will neuer be any good hermony. For the word of God & faith, are two things which cannot be ſeperated. For ſo a man may ſpeake exceeding much of beleefe, and yet notwithſtanding it ſhould be (as we ſay) like an hie Almaine, a barbarous kinde of ſpeech, as it is amongſt the Papiſts, vntill ſuch time as wee bee come vntounto this point, that God muſt ſpeak, & we muſt hauehave our eares open & attentiue to obey and giuegive place vntounto his word. What thē is Belief? It is to receiue whatſoeuer is ſpokē vntounto vsus from the mouth of god, with ſuch reuerēce, as that we hold it to be certain & ſure. And yet wee muſt do more then all this: for God wil ſomtimes ſpeak in ſuch ſort, as that we ſhal be no whit the better to heare him. We hauehave ſeene heretofore that whē he ſpake vntounto Cayn, and asked him where his brother was ye Cain right well knew yt he muſt anſwer before his iudge in deſpite of his teeth, neuertheles he grombled and was angry, ſaying: who made mee my brothers keeper? Adam alſo heard the like voice, where art thou? howbeit hee was ſo afeard as that he would hauehave hid himſelf, and hauehave been glad to hauehave found ſome bottomles dungeon to hauehave fled from the preſence of God. Wherefore it is not inough for vsus to heare the word of God with that authoritie that it deſerueth: but it muſt alſo be therewithall quallified: that is to ſay, it muſt be ſuch a ſure and certaine word vntounto vsus as may make vsus approach neere vntounto God, and make vsus partakers of his bountie and goodnes: and not to doubt but that he wil be our Father and Sauiour, and ſo therupon may be bold to call vppon him, and hold our ſelues for his children, & flie vntounto him for ſuccour and aide. Thus we ſee how Abram beleeued: it was no fantaſticall opinion which hee had conceiued in his braine:Ro. 10.17 for Faith (as S. Paul ſaith) commeth by hearing, and by hearing of the word of God. Abram then heard and was taught before he beleeued. Neither was hee inſtructed by anie creature or mortall man, but knew right well that it was GOD which called him to be one of his children. Now this had not been inough, as wee hauehave already ſayd, but Abram heard theſe words: I AM THINE EXCEEDING Gen. 15. 1GREAT REWARD. I AM THY DEFENCE: FEARE NOT, FOR I AM THE ALMIGHTIE GOD WHICH HATH BROƲGHT THEE OƲT OF CHALDE, AND OƲT OF HER OF THE CHALDEANS, and as hereafter wee ſhall ſee, and as we hauehave already partly handled it in the twelfth Chapter, That Abram beleeued not God in hearing I cannot tell what, and which apperteined nothing vntounto him, or to heare ſome perticuler ſpeech: but he beleeued God, when as hee verily beleeued that hee was kept and reſerued to be an inheritour of the kingdome of heauen. Thus we ſee what his faith was. But for the better vnderſtanding hereof, wee are to note, that there is a perticuler faith, and a faith alſo which comprehendeth whatſoeuer is requiſite for our ſaluation. As if God ſhould now threaten vsus, it might ſo fall out as that it would moue and touch the hearts of verie hypocrites & contemners of his word. Now this is ſaid to be a perticuler faith. For how many do we ſee, when as the iudgements of God are ſet before them, to be amazed, and ſeared as it were within with an hotte yron, looking on eueryevery ſide when they ſhould fall vponupon them: and why ſo. Forſooth, the reaſon is, that although they would ſtomacke and brag out the matter neuer ſo much, yet ſhall they bee driuen to acknowledge and vnderſtand, that they ſhal neuer be able to eſcape the heauenly iudge his handes. Theſe men then, I ſay, hauehave a certain kind of faith, howbeit it is but in part: and it is ſuch a peece of faith, as will do them no good: as for example, you ſhall ſee ſome men aſſure themſelues vppon a perticuler promiſe, when as they are in daunger: for if a man ſhall come and ſaie vntounto them, that God will hauehave compaſsion vppon them, they can lyke verie well of this ſpeech, howbeit it is but onelie in an expectation. Againe, we ſhall ſee another man extreemly ſicke, or ſuffering great pouertie: and it may be that hee will call vppon GOD for aide. Another man may bee brought vntounto ſuch an extreame daunger, as that hee is as it were at his wittes ende: yet hee hath a good hope, becauſe hee knoweth that God can helpe him. Nowe theſe are but perticuler beleefes, and can not ſaue vsus, and ſo conſequently, not iuſtefie vsus: but when wee ſhall aſſure our ſelues of our adoption, wherein conſiſteth all our felicitie: this is it that maketh vsus hope that GOD will bee our Father vntounto the ende: becauſe hee hath promiſed that his children ſhall not periſh: and that wee maye call vppon him as vppon our GOD, for our vndoubted ſaluation. Now then when as wee ſhall hauehave this promiſe by which God vniteth vsus vntounto him ſelfe, and ſo allyeth him ſelfe vntounto vsus, as that wee neuer doubt that hee will forget vsus: this then is ſuch a faith as comprehendeth within it all the promiſes.1. Timo. 4.8. For (as Shint Paule ſaith) The feare of God which proceedeth from Fayth, hath not onelie the promiſes of the life now, but of the Life to come. For wee maye conclude, that all thinges ſhall goe well with vsus, if ſo be that God fauoureth vsus and accepteth of vsus.
Heere then wee ſee what wee are to retaine as concernyng this worde Beleefe. (Abram then beleeued GOD) that is to ſaie, Abram receiued the promiſe, by which GOD certefied him, that hee was his Sauiour, that hee embraced our Lord Ieſus Chriſt that was offered him, by whom hee knew wee were reconciled vntounto God, although wee were woorthie to bee accompted his enemies, and to hauehave mortall warres made vppon vsus, by reaſon of our ſinne and corruption. Wherefore Abram is beholden vntounto our Lorde Ieſus Chriſt, and was fully perſwaded that that was the verie bond, by which wee are conioyned and vnited vntounto God, as that we are partakers both of his life and alſo of all his benefites. Here then we ſee Abrams beliefe, to the end we take it not ſo leanly and ſparingly as the Papiſts do. Wee ſee now in ſumme, that we ſhal neuer be able to vnderſtand what this word Faith and Beliefe meaneth, except we come to this melodie of the Promiſe, and of the Receipt thereof. And why is it that God ſo often ſaith by his Prophets, I will call you my people, and you ſhall ſay, Thou art our God? Thus we ſee why God firſt ſpeaketh: and it belongeth to him ſo to do: for, what a raſh part were it of me to inſinuate my ſelfe to come vntounto God, and to call him my Father, who am no better then a worme crawling vppon the earth, no nor ſo good neither: but rather ſinne and horrible infection to be condemned for euer, whom Sathan by nature poſſeſſeth, & whoſe bond-ſlaues wee all are: and yet call God my Father? Yea, to ſee mee vſurpe and take vppon me ſuch honour as the verie Angels themſelues as of themſelues, are not worthie? But when he hath once pronounced this ſaying, I am thy Father: now it is no more curſed boldneſſe and preſumption to take our ſelues to be of the number of his children, but an holy confidence and truſt, by which we ratefie his truth. And this is the greateſt honour that we can do him, whē as he hath ſaid the word, to content our ſelues therwith and reſt therin. Thus I ſay, wee ſee what true beleefe is, euen that which is here ſhewed vntounto vsus by the example and inſtruction in Abram. Now it is ſaid, that that was imputed vntounto him for righteouſnes: and that it was God that imputed the ſame vntounto him. We are now to ſet downe what this word Impute, and this word Righteouſnes, ſignifieth, in comprehending alſo therewith the name of God. This word Impute, importeth as much, as to allow or account of. As when a man oweth any thing, if he hath payd it, he is allowed it. Or if when his debtes are ſet downe he ſheweth, that he hath payd this, and payd that, well hee is ſo allowed it, as that he is diſcharged of it, and hath his quietus eſt. Now in our naturall French language this word Impute, is alwaies taken in ill part. For we neuer ſay, that anie vertue is imputed to a man: for the word Impute importeth a matter of reproach, or of a fault done: for wee will ſay, this matter will be imputed vntounto him as a fault. Now the ſcripture vſeth this word in common, as well in good part as in ill, that is, imputeth righteouſnes, and imputeth not ſinnes. And therefore when it is ſaid, that Faith was imputed vntounto Abram▪ it is as much to ſaie, as that it ouerthroweth whatſoeuer might come as from him. Neuertheles we ſhall neuer be able to vnderſtand the valure and eſtimation of this word, but by the contrarie. For when it is ſayd, that ſinnes are imputed vntounto vsus, it is as much to ſaie, as our ſinnes are regiſtred in the Recordes, and we ſtand in them condemned, ſo that there remaineth nothing but iudgement and execution. And therefore accurſed are wee ſo long as God imputeth vntounto vsus our treſpaſſes. For it is ſayd,Pſal. 32. Bleſsed are they to whome the Lord imputeth not their ſinnes. And ſo conſequently, accurſed is the whole world, when as GOD ſhall proceede as a Iudge againſt it, and impannell a Iewrie of life and death thereon. What then is the meaning of theſe wordes: That Faith is imputed for righteouſnes? It is this, that God putteth it into an allowance for vsus, ſo that thereby our ſinnes are not imputed vntounto vsus: for the one cannot bee vnderſtood without the other: and therefore the imputing of righteouſnes, is the cauſe why our ſinnes are no more imputed vntounto vsus to iudge and condemne vsus. For the imputing of righteouſnes, is in ſumme, meere pardon and abſolution. Here now we ſee the right meaning of this word. And now let vsus ſee what this word righteouſnes importeth: For this word is not a vertue, as if a man ſhould ſaie him to be iuſt and righteous which gouerneth without out reproach. But the righteouſnes which is here ſpoken of, is a fauour and grace which God beſtoweth vppon vsus, becauſe he would hauehave merciemercy vppon vsus, and of his meere liberalitie bee reconciled vntounto vsus. And therefore this righteouſnes which Moſes heere ſpeaketh of, is not a qualitie that wee are to looke for in men: but a fauour which God beareth vntounto vsus, when as it pleaſeth him to burie our ſinnes in the bottomleſſe ſea of his mercy, and not once looke after them again: and accept of vsus as if wee had abſolutely accompliſhed the law. And why is that? Forſooth, becauſe Ieſus Chriſt is righteous, and his perfect righteouſnes is imputed and allowed vntounto vsus. And as he is ours by the gift of God his Father, and daily offereth himſelfe alſo vntounto vsus by the Ghoſpell, euen ſo communicateth he his righteouſnes vntounto vsus, when as we poſſeſſe and enioy him. And God vouchſafeth it euen as well as if wee our ſelues had wrought the ſame in our owne perſons. And thus we ſee what the meaning of this word Righteouſnes is: for now I do but vnfold theſe things by litle and litle, becauſe wee meane heereafter to amplifie the true ſummarie of the whole.
Wee will nowe come to ſpeake of the name of GOD: For men may impute vsus to bee righteous, by reaſon of ſome apparance and outward ſhewe of holines and vertue, which they may thinke to be in vsus, and to like well of vsus, and ſo wee ſhall hauehave a great number of imputations, that is to ſay, verie Catalogues of righteouſnes and imputations, we ſhall be abſolued, yea and alſo exceedingly commended and praiſed, when as they ſhal ſee vsus to hauehave walked godly & vertuouſly: and yet all this is nothing. And therefore we muſt come vntounto the heauenly iudge as it is ſaid of him. And ſee why Moſes namely expreſſeth, That God imputeth Abrams beleefe for righteouſnes. Now if all the world had ſo eſteemed and liked of Abrams faith, and had canozized him, as a man would ſay, as if he had been an Angell, it had vaniſhed away all like ſmoke, but it is God that ſpake it, euen hee who is a competent iudge, and to whom belongeth thé giuing of ſentence, either of ſaluation or condemnation. Wherefore when God abſolued Abram after that maner, and acknowledged & held him for righteous, this we ſee was the principall point. And therefore we now ſee that Abram was iuſtified by Faith. Whereuppon S. Paul ſaith, it followeth, that he could no way deſerue to be righteous by his workes, and that he brought nothing with him of his owne why God ſhould like of him, but that he freely receiued him and made him one of his children. And in deed S. Paul when hee meaneth to ſpeake of free iuſtification, taketh here this way with himſelf, to ſhew that there is none other hope to bee ſaued, but by the meere merciemercy and goodnes or God, becauſe hee pardoneth our ſinnes, that wee might pleaſe him. Wherefore when S. Paul entreth into this argument, hee fetcheth this Theme from Abram: for hee preſuppoſeth that which is true, that there are not ſundrie waies to be iuſtified before God, and that there is but one onelyonly rule. And therefore if Abram was iuſtified by faith, we al alſo muſt ſo be without exception. Moreouer, if there could be found in any mortall man that vertue which might merite: no doubt of it, Abram ſurmounted all others therin. We hauehave alreadie heard how he forſooke the country, wherin he was borne, how he renounced him ſelfe and all his humane and naturall affections, and how he abſolutely obeyed God. We hauehave alſo heard of his patiēce, how cōſtantly he aboad in al his temptations, how he perſiſted to the end, in the vocatiō wherunto god had called him: to be ſhort, we hauehave heard that he failed in nothing. Now, we that are here are far from this perfection. How then dareth he whatſoeuer he is, be once ſo bold as to vant himſelf to be able to appeare righteous before God through his owne merits, conſidering that Abram was neuer able to doo it? howbeit, let that ſuffice vsus which I hauehave alreadie ſpoken of, to wit, that there is but one onelie rule that can make vsus pleaſe God: and that is it which is heere ſet downe vntounto vsus in the perſon of Abram. And withall, wee muſt thus conclude alſo, that ſith Abram was iuſtified by beleeuing God, that our workes can no whit auaile vsus to be lyked of God, and to make a foundation of the hope which we muſt hauehave of euerlaſting ſaluation: it is God that muſt giuegive vsus all in all, and not wee once preſume to bring any thing with vsus of our owne towardes it. We will ſpeake hereof more at large hereafter: but in the meane while wee will vſe the eaſieſt way of proceeding herein we poſsibly may. Here now we ſee as I hauehave already ſaid, our A. B. C. And this is the perfection of all our wiſedome. And will not this be inough when as we hauehave learned the principle and ground of our faith? and vnderſtood what entrance we ſhould hauehave for our profit in the ſchoole of God? which is the principall key of all the Goſpell, and which leadeth vsus euen to the true end, wherby we may know which way we may walke aright, and attaine vntounto the inheritance which God hath layd vp in ſtore for vsus. And therefore when as wee ſhall perceiue that this place leadeth vsus thereunto, no doubt of it we ſhould, either ought to looke vntounto it, or els we ſhalbe moſt villainouſly vnthankfull. Now we hauehave hitherto ſet downe theſe things moſt familiarly and eaſily, ſo that there is not ſo yoong a childe as cannot but taſte therof. Let vsus now then come to the point which I hauehave a ready touched, which is, that Abram brought nothing with him whatſoeuer, why God ſhould accent him: but reſted wholly vppon the meere grace and liberalitie conteined in the promiſe. Let vsus now then hereuppon conſider of what time it is ſpoken. Certaine it is that Abram had ſerued God ſo long, as that a man would hauehave thought hee might now hauehave been very well diſcharged and freed, in the common & ordinary iudgement of man. And therefore it muſt neceſſarily follow, that Abram was all his life long iuſtified by the only meane of Faith. Now this would ſe…me ſomewhat obſcure and darke if wee ſhould …not make it more plaine and manifeſt. And it ſhall bee made the plainer and minifeſter in giuing light vntounto the truth by the leaſinges of Poperie, and by the errors wherewith all thoſe infernall ſchooles are corrupted and infected. I hauehave alreadie ſaid, that the Papiſts wil eaſily inough grant, that without faith we can no waies pleaſe God, …or be in his fauor. Wherfore whē they hauehave …nce granted this principle, that wee are all accurſed in Adam: then may they as wel ſay, that we muſt receiue the firſt grace from Ieſus Chriſt. That is to ſay, that ſeeing we are plunged in the bottomles pit of deſtruction through originall ſinne, Ieſus Chriſt muſt needs fetch vsus out of it. Now, from hence they draw a falſe and pernicious doctrine, by which they corrupt and falſifie Moſes concluſion, and S. Pauls alſo moſt excellent interpretation. For they ſay, that the righteouſnes which they call Initiall commeth of faith, and of pure and ſimple Faith: but that afterward, we muſt be partly iuſtified by our workes. Now this is ſomewhat darke to bee vnderſtood, howbeit I will ſo ſet it downe, as that euerie one ſhall be able to vnderſtand it. This word then Initiall, is as much to ſay as Beginning, and it is a word that is taken from the Latine: for it is as much to ſay, as the beginning righteouſnes in a pure faith. Wherfore the Papiſts will confeſſe that God taketh vsus to be his enimies, and doth accu…ſe vsus: becauſe we are nothing els but as it were a moſt filthie and ſtinking dunghill: a…d therefore by reaſon of our ſtaines and poll… tions, he cannot chuſe but reiect vsus. They wil grant al this: and it ſeemeth at the firſt ſight to be the way to humble vsus. And beſides, alſo they ſhew no les but that it is Ieſus Chriſt that muſt help & remedie whatſoeuer wants we hauehave, to hold vsus by the hand, and reconcile vsus vntounto God his Father. Now, when they hauehave brought vsus to this, then they tel vsus that we muſt in part merite to be righteous, and that muſt forſooth be done, though the merites of our workes: ſo as they ſet downe free righteouſnes all at once, when as we are receiued into the Church by Baptiſme, which is inough: & ſo we ſee that Ieſus Chriſt hath done his part. And yet in verie deed they adde and ſay, that we cannot be abſolutely righteous: but they ſhall in ſpite of their teeth feele it, and experience alſo will conuince them, that they are many waies beholden to God. But ſoone after they come in & ſay, that they hauehave their ſatisfactions, and do recōpence God otherwiſe, in doing of things which they are not commanded, as faſting on ſuch a day, abſtaining from eating of fleſh another day, going on pylgrimage, cauſing Maſſes to be ſung, and ſuch other like tryfling toyes, which they make a mountaine of to acquite themſelues before God. Thus we ſee how they beſtow themſelues all their life long, to be made righteous by their workes and merits, being once iuſtified by faith, that is to ſay, being brought into the way. They confeſſe that Ieſus Chriſt openeth the doore vntounto them: but they ſaie, that they themſelues muſt enter in at it and performe the voyage. There is in them alſo another error: for they thinke that when they do any good deed, although there be much euil amongſt, yet that this good deed is accounted of, and this they call partiall righteouſnes. And thus they make a patched and peeced righteouſnes, taking here and there a peece, rouing about & making ſuch a medley, as is nothing worth, but a confuſed matter or no vnderſtanding. They ſay alſo that we are firſt iuſtified by the meere grace of Ieſus Chriſt, and next, by Faith: and then by our workes and partly by our ſatisfactions, which ſerue to appaiſe the wrath of God againſt vsus, and to acquit vsus of all the ſinnes wherof we are guiltie. And this is the opinion of the Papiſts. Let vsus now ſee when it was that Abram was iuſtified, as we hauehave alreadie touched it: hee was a man indued with all vertues, a man that had forſaken him ſelfe, wholy to pleaſe God. And therefore it might ſeeme that hee mought hauehave had ſome righteouſnes in him, if any were to bee founde in anie liuing creature: and yet for all that, his faith was imputed vntounto him for righteouſnes. And therefore S. Paul concludeth therupon, that he had no workes in him to iuſtifie himſelfe. And when, I pray you, had hee none in him? For ſooth euen then, when hee had had ſo notably trauelled & endured ſuch trials, as that hee might hauehave been the verie patterne as it were of all Angellike vertues, for his chaſtitie, for his patience, for his obedience towardes God, for his pietie: to bee ſhort, he mortified all his affections, that he might frame himſelfe wholly vntounto the righteouſnes of God. And when he had done all this, yet (as Saint Paul ſaith) had he nothing whereof to glory: but muſt ſtop his mouth, vntill ſuch time as hee was iuſtified by faith, and therfore we ſee by the circumſtance of the time, that the righteouſnes of faith wherof wee now ſpeake, is not ſuch as the Papiſts imagine. But it is as much as if the ſcripture ſhould ſay, ſeeing then that we are poore miſerable ſinners engaged vntounto God, and vnderunder the condemnation of eternall death: it muſt needs be that hee muſt accept of vsus by ſome other mean, that is, he muſt not examin what we are, nor yet looke to finde any thing in vsus which any way might make vsus acceptable in his ſight, but hold vsus to be righteous, becauſe it is his good pleaſure ſo to doo, or elſe becauſe we reſt vponupon his promiſes, by which he hath preuented vsus. Here wee ſee the righteouſnes that endureth, which extendeth it ſelfe both in life and death. But we are now to ſet downe theſe thinges more largely and plainly. And firſt wee are to remember that which earſt I touched, that is▪ wee muſt ſeeke for our righteouſnes els where then in our ſelues, becauſe there is none in vsus. And ſee why S. Paul ſo greatly inſiſteth and ſtandeth vponupon the curſe of mankinde, when as he would driue vsus to this point, that God freely juſtifieth vsus: for there hee ſheweth that the Heathen are alſo condemned, although they hauehave neither lawe, ſcripture, nor Prophets, and ſaith, that they are of themſelues alreadie damned, and need neuer go any farther. For God hath manifeſted himſelfe to all in general, in giuing vsus eyes to behold the creation of the world. Now we ſee that we ſmother and ſuppreſſe the glory which we ought moſt manifeſtly to behold. And therfore we muſt conclude, that we are all yea moſt vnthankfull ſacrilegers, becauſe we robbe God of that honour that is due vntounto him. As for thoſe that are vnderunder the law, there is a double condemnation vppon their heades, for they ſinne wittingly, becauſe they know the will of God plainly manifeſted vntounto them. Heere then wee ſee all mankinde encloſed within the curſe. Let therefore, ſaith he, euerie mouth be ſtopped, and be ſtill: whereupon hee bringeth in many places of the ſcripture, to ſhewe, that God looked vppon the children of men, and found not one good, but all corrupt: that is to ſay, they were ſo wrapped vp in their iniquities, as that they were to be abhorred. Here then we ſee what we are to note in the firſt place, that is, wee are hereby to vnderſtand what our ſtate & condition is, vntill ſuch time as God commeth vntounto vsus to hauehave merciemercy vponupon vsus, and looketh after vsus when as we are plunged in the bottomles pit of hell. Thus then we ſee at what ende we muſt begin, if we will rightly vnderſtand how and wherefore we are iuſtified by Faith. But this cannot now be followed as it ſhould, and therefore we wil let it alone vntill our next exerciſe.
Let vsus now then fall downe before the maieſtie of our good God and mercifull Father in Ieſus Chriſt, in acknowledging our manifold ſinnes and iniquities, whereby we are moſt engaged and bound vntounto him, and for which wee ought to be vtterly confounded in our ſelues. And although we be caſt down into ſuch a bottomles depth of diſpair, yet let vsus not ceaſe to lift vp our heades and hands vntounto his maieſtie, ſeeing he hath ſhewed vsus ſuch fauour as to looke after vsus, becauſe he would gather vsus vntounto himſelfe, and becauſe alſo that Ieſus Chriſt deſcended into hell to bring vsus out thereof, and lead vsus vntounto the kingdome of heauen. And therefore let this bee ſo printed in our hearts, as that wee may be truely lifted vp by faith to call vponupon this good God, who hath adopted vsus for his children, and wholly reſt vppon him. And let vsus farther beſeech him to grant vsus the grace ſo to walke, as that his adoption be not vaine nor vnprofitable in vsus, but that it may ſhew the fruites thereof, inſomuch as we ſhall bee gouerned by our Lorde Ieſus Chriſt, accordingly as hee hath incorporated vsus into himſelfe.
Let vsus not onelyonly, &c.