Sermon on the History of Melchizedek, Sermon 2
THE SECOND SERmon, of Iuſtification.
Gen. Cap. 15.
6 Abram beleeued the Lord, and hee counted that to him for righteouſnes.
WE beganne yeſterday to handle which was the right way to learn how to pleaſe God by faith, that is, wee muſt begin at our firſt eſtate and condition, and ſee what wee were borne in Abram. In whom we ſee our ſelues to be all accurſed, damned, and loſt. And vntill ſuch time as we know that aright, we ſhal neuer feele what it is to obtaine the fauour and merciemercy of God. Here then wee ſee the true foundation whereon to build, which is, that after wee hauehave rightly examined what we are, and finding nothing in our ſelues but vtter ſhame and confuſion, we might ſeeke for the remedie els where. And for the making of ſuch a triall, wee muſt of neceſsitie come to the ſcriptures. In verie deed if eueryevery man did conſider himſelfe without flatterie, we ſhould iudge our ſelues without any further triall. We ſhould not need to vſe long circumſtances about the finding out of teſtimonies inough againſt our ſelues: for euerie one of vsus hath an hotte burning skarre in himſelfe, to imprint the curſe of God vponupon vsus. But becauſe wee are ſubiect to hide our ſinnes and bury them, therfore hath God ſet his word before vsus as a glaſſe, that we might therein behold how to learne to iudge our ſelues thereby, and not after our owne fantaſies. And although wee perceiue not at the firſt our owne miſerie, yet when we ſhall ſee the ſame laid open by the word of God, that were inough wholly to confound vsus. For if euerie one of vsus ſhould truſt to his own opinion, we would then be all righteous. For Salomon ſaith, That we are all ſo blinded with ſelfeloue, as that there is not one of vsus all but wil make our ſelues belieue that we are wonderfull verteous:Pro. 21.2. But it is God (ſaith hee) that weigheth the hearts. And therefore we muſt be tried by another balance: for when we thinke our ſelues to be ful of merits, they proue nothing elſe but falſe ſtuffe and verie droſſe. And when the world alſo thinketh ſo of vsus, it declareth that they looke no farther but to the outward ſhew. Now, that which men ſo highly eſteeme of, is abhominable before God. And why ſo? becauſe that wee muſt iudge of workes according to the hidden and ſecret affection of the heart.Lu. 16.15 And beſides, there is no puritie therein, for it is impoſible that wee ſhould be pure & clean, vntill ſuch time (as it is ſaid in the Actes of the Apoſtles) that wee bee purged by faith.Act. 15.9. And on the other ſide) we ſhal neuer be able to ſerue God with a free affection, without we know that he will be good and mercifull vntounto vsus, as it is ſaid in the Pſalme:Pſal. 13….4. With thee O Lord is alwaies merciemercy and plenteous redemption. Now theſe miſerable faithleſſe people who doubt of the will of God, and are neuer quiet but in great perplexitie, without doubt can neuer ſerue God couragiouſly, neither will God at any time accept of that they do, for he wil hauehave vsus ſacrifice vntounto him willingly: and S. Paul alſo ſaith,1. Cor. ….8.7. That he loueth thoſe which deale liberally with him, and come with a free affection. Here then we ſee that our works how glorious ſoeuer they ſeeme to be either in our owne eyes or in the eyes of the world▪ are but dung and filth before God, vntil ſuch time as hee hath cleanſed vsus of our ſports and vncleannes, and beſides hath ſhewed vsus, what marke he would hauehave vsus ſhoote at, & to what we ſhuld direct the whole courſe of our life, that is to ſaie, he would hauehave vsus honour him, and being once dedicated vntounto his ſeruice, labour to conforme our ſelues fully and wholy vntounto that righteouſnes which he hath ſet before vsus. Howbeit we will handle this more at large, when as wee ſhall ſpeake of the law: but for this preſent it ſhal ſuffice that we vnderſtand, that becauſe wee are carried with ſelfe louelove, and that, that is not only as it were a wimple to blindfold our eyes, but doth alſo as it were wholly bewitch vsus, ſo as wee are become very blockiſh, and do not once conceiue & thinke of our miſeries. And therfore as I hauehave alreadie ſaid, it is meete that God ſhould condemne vsus by his word.Rom. 3.10 11.12.13 14.15.16.17.18. And for that cauſe alſo doth S. Paul bring in ſo many teſtimonies, ſhewing by them that we are all damned. EueryEvery one therfore, as I hauehave alreadie ſaid, ſhould hauehave this feeling in himſelfe without any other iudge: but becauſe we are ſo ſinfull, & ſo full of diſsimulation, and hauehave ſo many ſhops and priuy cloſets, to withdraw & put vsus by from the true & ſure knowledge of our ſinnes: therfore muſt the word of God ſerue vsus for a looking glaſſe to behold them in. Now thē, ſeeing that we are of nature pernerſe, & nothing in vsus but rebellion and malice, and all our affections & thoughts ſo many inimities againſt God as S. Paul ſaith,Rom. 8. how can we any way poſsibly preſent & offer vntounto his maieſtie any thing that hee may well like of. In very deed we may hauehave ſome fooliſh arrogant proud cōceit of our ſelues, howbeit that ſhalbe alwaies but to redouble our woe: for pride is a ſin that more diſpleaſeth God then all the reſt. And therfore we muſt confeſſe that as we are but naturall men, wee are ſo great enimies vntounto god, as that our very thoughts & imaginations are all contrarie vntounto his wil, neither can we ſo lōg as we liue, either ſpeak or do any thing whatſoeuer, but it muſt needs heap vpō our heds a moſt grieuous cōdemnatiō. Wherfore we ſee why the ſcripture compareth vsus vntounto dead men, when as God once forſaketh vsus, & vntill ſuch time as our Sauior Chriſt hath ſhewed himſelfe to be our life, we are no better then dead men. And I pray you what can a dead man doo? Moreouer, we are therefore to learne & take forth this leſſon, or els we ſhal neuer be able to lay open what ye goodnes of god is towards vsus in our lord Ieſus Chriſt. But ſhuld diſpaire in our ſelues to put our truſt in God. For wee are ſo inclined vntounto this preſumptiō which is ſo rooted in vsus, as yt we wil alwaies extoll our ſelues. And therfore god muſt altogither caſt vsus down, yt we may be redreſſed by his hand, & vpholdē by his power. Furthermore we are ſoon puffed vp wt a ſmal blaſt of wind of vain arrogancy: & therfore before ſuch time as we are to receiue any true ſubſtance frō god, we muſt firſt be very empty, & as it were hunger ſtarued. And ſo namely why it is ſayd,Pſal. 132.15. That God filleth the hūgry & pore afflicted. No doubt of it his goodnes extēdeth it ſelf to none but to thoſe yt are worthy of it: but whē we ſpeak of gathering his church togither, he muſt thē prepare it by this meane, and for that cauſe it is namely ſaid,Eſay 91.1 That the ſpirite of God must rest vponupon our Lord Ieſus Chriſt, that he might announce deliuerance vntounto the captiues, to make the miſerable blind to ſee, to heale the ſick and diſeaſed, and to ſtrengthen & comfort the feeble and weake. Now hee accompliſheth that when he ſaith, Come vntounto me all ye that labour and are heauie laden, and I will refreſh you, and you ſhall finde reſt to your ſoules. Here then we ſee that it is humilitie that leadeth vsus vntounto our Lord Ieſus Chriſt, that wee might be partakers of ye righteouſnes which he bringeth vsus. Now, humilitie is not ſuch a maner of thing as many ſuppoſe it to be, as to ſhewe a godly and humble countenance before God, but we muſt be ſo bare and emptie of any good thing in vsus, as that we muſt caſt our ſelues downe at his feete, and acknowledge that wee are nothing els but miſerable and wretched ſinners, and ſo without al hope of ſaluation as of our ſelues. Thus we ſee how wee come vntounto his merciemercy, which is by the feeling & apprehending of our miſeries. And theſe two things cānot be ſeperated. For why is it that God taketh pitie vponupon vsus and helpeth vsus? Forſooth, it is becauſe he beholdeth our miſeries, and that is it which ſtirreth and moueth him to merciemercy. And ſee alſo why S. Paul treating of our ſaluation ſaith,Ephe. 2.8.10. you are not ſaued as of your ſelues, it is the gift of God throgh faith: for ye are his workemanſhip, becauſe hee hath created you in Chriſt Ieſus vntounto good works, which he hath before ordeined that ye ſhould …oo them. Here Saint Paul excludeth whatſoeuer good opinion wee can conceiue of our owne power, when as he ſaith, Go to now, if ye ſhal attribute any part of commendation of ſaluation vntounto your ſelues, and yet thinke that you hauehave not atteined thereunto as of your ſelues, but that you hauehave been holpen therein: ſee how this geare may or can ſtand togither? For you were created mortal men, that is to ſay, Sinners: and therefore all accurſed, baniſhed and eſtraunged from the preſence of God, in whom is all goodneſſe. And therefore you muſt conclude, that you are all as it were dead. Wherefore there muſt be a new and a ſecond amendment and reparation before you bee any thing in the ſight of God. And when you hauehave been regenerated in Ieſus Chriſt, the ſame then is called, a new creation. And therefore euerie one of you is the creature of God, when as he hath formed and called you vntounto himſelfe, without anie diſpoſition therunto for your owne part, but God hath prepared good workes by his holie ſpirit. Seeing then that it is thus, we may very well conclude, that our ſaluation commeth no whit of our ſelues, no not one drop of it, but is the onelyonly meere gift of God proceding of his owne liberality. Thus then we ſee as touching the firſt point, that for the obteining of mercy and grace at God his hands, wee muſt truly acknowledge our ſelues what we are, how miſerable our eſtate & conditiō is, & that we are all but caſtawaies. Now whē I ſpeak thus, it is not mēt that our knowledge muſt be a rouing vnderſtāding, ſwimming in our brain, but our harts muſt by it be deadly wounded, that we may feele the iudgements of God ſo to terrifie vsus, as that wee may bee brought almoſt into vtter diſpaire. For, how ſhuld we know what a benefit meat & drink is, except we were touched with hunger and thirſt? For if we were ſtuffed, & ful, we would continue ſo, we would neuer ſeek after crum nor cruſt (as we ſay) but it is hunger that driueth vsus to hunt after victuals: for when wee are ſicke, wee ſeeke for remedie, but if a man wer ſo ſenſles as that he felt no kind of grief, he would die an hundreth times before hee wold call for help, or yet once deſire it: wherfore (as I hauehave alreadie ſaid) wee muſt bee ſo touched with our miſeries, as if we wer dead in deed, & as if wee felt that death, whereof the ſcripture ſpeaketh, that wee might attaine to that life whiche our Lorde Ieſus Chriſt offereth vntounto vsus by his Ghoſpell, and this is the cauſe why the ſcripture ſo often reproueth, and as it were condemneth vsus for our ſinnes. For God taketh no pleaſure in dealing with vsus after this maner, but becauſe he knoweth the neceſsitie thereof. So then looke how many threatenings, ſentences of condemnation, of reproofes, and ſuch like are in the holy ſcripture, they are euen ſo many Mallettes to knocke vsus on the heads, to bring vsus vntounto that humilitie which wee are ſo farre from, vntill ſuch time as hee hath violently in ſuch ſorte mortified vsus. And thus much for this ſtraine. Moreouer, we muſt come to a larger account and reckening of that which hath bin already ſpoken, which is, that vntill ſuch time as we hauehave beheld our miſeries in the word of God, wee ſhall be lulled in a dead ſleepe in our hypocriſie & become very careles: and this ſecuritie will cauſe to contemne the word of God, and ſo by little and little be quite and cleane excluded from it. Now God hath ſet before vsus our condemation, namely in the lawe: and in verie deed all the ſcripture is full of them: and when it is ſaid, that it is profitable, amongſt other thinges, it layeth out the reproofes. And beſides, we knowe what the Ghoſpell teacheth,2. Tim. 3.16. Mat. 3.2. & 4.17. Repent and amend, for the kingdome of God is at hand. Thus wee ſee how God diſpoſeth his elect to receiue the free righteouſnes which he beſtoweth vponupon them by his ſonne, which is, that wee ſhould repent and amend. And what is the meaning hereof? Forſooth, there muſt be ſuch a ſorrow and griefe in vsus for our ſinnes, as that we muſt condemne our ſelues for our wickednes, and be reuenged of our ſelues as S. Paul ſaith:…. Cor. 7.9.10.11. for hee ſetteth not downe only the word Sorrow and Feare, but …aith, that wee ſhould hauehave ſuch a vehement deſire and zeale, as to be as it were a duenged of our ſelues, becauſe wee are ſo great enemies vntounto God: Now although this doctrine is met withall in all the holie ſcripture: neuertheles, God hath eſpecially or deined his law for that purpoſe, and therefore it is, why Saint Paul ſaith,rom. 7. That it bringeth nothing but wrath. When as wee ſhall thronghly weigh and conſider that which is ſpoken, wee ſhall finde God to be againſt vsus, and cannot come neare, without it be to hauehave him armed and thundring againſt vsus, & clearly to deſtroy vsus. True at is, that the law right well ſheweth vsus what it is to liue righteouſly, and to attaine thereunto if we were capable therof, as hereafter ſhal be more largely handled. It is written in Leuiticus, That who ſoeuer ſhall do theſe thinges ſhall liue by them: but in the meane while, let vsus ſee whether we come anie thing neare vntounto that which God commandeth vsus yea or no? In very deed, we are ſo arrogant and proud, as that the law, vntill we well vnderſtand it, can neuer bee able to conuince and conquere all our fond preſumption. For we ſee how Saint Paul, Rom. 7.9.10.who from his youth was trained vp and inſtructed in the law, and a Doctor thereof; yet notwithſtanding ſaith that hee ſtill preſumed on his vertues, and thought himſelf to be a very righteous man, becauſe he knew the law, and reſted theron, and vtterly contemned the grace of our lord Ieſus Chriſt. And what was the reaſon? Forſooth, becauſe he looked no further but vntounto the dead letter and outward ſhew thereof, as when it is ſaide, Thou ſhalt not kill, in verie deed he right well knew that he was no murtherer: Afterward it is ſaid, Thou ſhalt not commit adultrie, neuer any man knew him to be a leacher or whoremaiſter. Next after: Thou ſhalt not ſteale, neither yet was it euer knowne that he was a theefe. And therefore he thought himſelf to be cleare before God. Thus wee ſee how in what a ſound drowſie ſleepe he was in his vaine flatteries. But afterward God awakened him and drew him further on, and made him enter and ſearch into the depth of his thoughts. And where it is ſaid, Thou ſhalt not couet, then he ſaw himſelfe ſo conuicted and condemned, as that there was no more abſolution for him. For he felt a great many of vanities in himſelfe that tickled him, his weakenes made him thinke vponupon many temptations, and hee knew that he was not able to diſcharge himſelfe of the hundreth part of the louelove of GOD which ought to be in al the faithful. This did Saint Paul know: and ſo we ſee how that he, like a miſerable dead man forgot his life, whereof he was beguiled & deceiued, & acknowledged himſelf to be altogither like a wretched rotten carkes before God. For the law ſo ſlue him: as that hee had nothing in the world to preſume vponupon in himſelfe. And therfore, as I hauehave alreadie ſaid, wee may ſee, that there is an eſpeciall reaſon conteined in the lawe of God, to ſhewe vsus that there is nothing in vsus but cōdemnation. For we muſt chiefly ſtand here vponupon eueryevery commandement. Wee must hauehave but one only God. And what is he? & how muſt wee honour and ſerue him? Seeing then that we muſt be wholy bound and tied vntounto him, let vsus looke after none other good, felicitie, nor reioycing, but to glorifie him, let there be neuer heard from our mouthes anie thing els but praiſes & thankſgiuing, vntounto his maieſty, & let it not be perceiued any maner of way, but that we forſake the world, and wholy deſire to come vntounto him, & to magnifie his name as he worthily deſerueth. Thus then wee ſee the foure Commandements of the firſt table, ſet here before vsus. Now when we ſhal hauehave throughly ſerched the contents of them, let vsus thē come to the examining of our ſelues, and we ſhall finde that in ſteed of reſting vponupon him, we are become verie wilde roges & vacabonds, and ſuch alſo as that our thoughts & imaginations do lead vsus and carry vsus away eueryevery where. And firſt let vsus come to ſpeake of praier: for this action ſhould cauſe vsus that are here beneath on the earth, to hauehave our cogitations in heauen, becauſe we are then as it were in the preſence of our God. And yet notwithſtanding when wee do praie, what a number of friuolous imaginations ſhall wee hauehave in our heades, which will holde vsus their captiues? And ſeeing it is ſo, what muſt be the reſt of our whole life? Euen the lyke will become of all the Commandements of the lawe, when as we ſhall compare them with our liues. And therefore wee ſhall not finde one onelyonly death, but an hundreth thouſand. Furthermore, wee ſee alſo how God in his lawe meaneth to touch vsus to the quicke: for it is ſayd, that the heart muſt in deede and in good earneſt bee wounded. For, after that this ſentence is pronounced:Deu. …7.26. Curſed bee hee that ſhall not doo all thinges which heere are written, hee is not contented alone to bee Iudge, and to hauehave thus condemned vsus by his owne mouth: but will hauehave the people alſo to ſay, Amen: that is to ſay, he wil hauehave eueryevery man to condemne himſelfe willingly and of his owne accord, and ſo be altogither held as condemned, confeſsing the ſentence which he hath giuen to be iuſt and right. So then we ſee how the law driueth vsus ſo to enter to examine & trie our life, that we ſhal finde no hope in our ſelues, but bee driuen to ſeeke the beginning of our righteouſnes at our Lord Ieſus Chriſt his hand. Now we ſee, that theſe two things are as contrary one to another as fire and water, as, to be accounted righteous before God by our works, and to be accepted of him, by the vertue and power of faith. For as Saint Paul ſaith, if wee ſhould bring any thing that is ours, no doubt of it God ſhould then be beholden vntounto vsus, although wee were neither wholly, nor yet perfectly righteous: yet how euer it were, there might ſome proportionable reward be done vntounto vsus. But it is ſaide, that faith and workes can neuer agree togither: and therefore this muſt be our concluſion, that when we are iuſtified by faith, workes muſt needes ceaſe and be nothing worth. Now this at the firſt ſight, may ſeeme to be an hard kinde of ſpeech, to wit, that faith and good works can neuer go togither: for it might ſeeme, that if faith onelyonly iuſtifieth, that the raines are ſlacked and let loſe to all iniquitie.Gal. 3.12. Now S. Paul ſpeaketh this according to a certaine qualitie and regard, as he alſo ſpeaketh of the law and faith the law, ſaith he, can no way agree with faith, for they are two incompatible things. And in what ſort? For is not God as well the Authour of the law as of the Ghoſpell? Is there any contrarietie or repugnancie in him? without doubt no, for hee is vnchangeable. Why then findeth S. Paul ſuch a contrarietie betweene the law and the Ghoſpell? Forſooth it is in reſpect of our iuſtificatiō. And euen ſo is it between faith & works: and the contrarietie is this, becauſe workes are made merits. And that which is more, we can doo no good worke but by faith, as wee hauehave already ſaid, and hereafter ſhalbe more largely handled For the cauſe and the effect are not contraries: but when we wil eſtabliſh any merit in our works, that is to ſay, when as we wil go about to make thē auailable to obtain fauor at Gods hand, & to ſatisfie for our ſinnes: to be ſhort, when as we would bring them in, to ſerue vsus for our ſaluation, this is, vtterly to ouerthrow faith, & by this means, make it of no worth. Thus then we ſee, that it is not without cauſe why Saint Paul concludeth thus: That ſeeing we are iuſtified by faith, then are workes of no value, but muſt be quite and cleane ſhut out of the doores, for any opinion that wee ought to attribute vntounto merites or vertues, whereby to pleaſe God withall. Now we are here eftſoones to note, that God of his meere liberalitie iuſtifieth vsus, and ſearcheth after our miſeries to ſuſtain them, that he might be knowne to be only righteous, & the commendation of our ſaluation, to bee abſolutely giuen vntounto him accordingly, as Saint Paul right well noteth both in his Epiſtle vntounto the Epheſians, & alſo vntounto the Romanes,Epheſ 1. Rom. 3. ſaying: That God hath concluded all vnderunder ſin, that he might be knowne to be onelyonly righteous, and euerie mouth bee ſtopped, becauſe it is hee onelie that iuſlifieth ſinners through the grace of our Lorde Ieſus Chriſt, and that bringeth vsus into the way of his righteouſnes. As alſo in the third to the Galathians, when as Saint Paul propoundeth this queſtion. How is it poſsible that God gaue the lawe after the promiſe? For it ſhould ſeeme that God chaunged his purpoſe, and was miſaduiſed, becauſe hee freely iuſtified Abram, and a long time after gaue the law: and therein hee ſaith, That whoſoeuer ſhal do theſe things, ſhall liue by them. Hereunto Saint Paul anſwereth, That the law was not giuen to adnihilate the free promiſe, but for the vſe, whereof I hauehave alreadie ſpoken, that is, that wee muſt bee all concluded vnderunder ſinne and condemnation, for elſe wee ſhould neuer feele of what price the merciemercy of God was, nor neuer looke after it, and beſides wee would thinke that wee had no neede of it. And in verie deed there are two ſortes of people, which make no account of our Lorde Ieſus Chriſt, robbing themſelues of all the benefites which we hauehave by him, and of the faluation alſo which we hauehave by his death and reſurrection. The one ſort are they which perſuade themſelues to hauehave ſome worthines in them, and therupon in the aboundance of their pride deſpite God: and ſuch are your iolly rable of Monkes, Friers, and their like: who hauehave a certaine glorious glittering ſhew of righteouſnes, counterfetting a maruellous, and as it were, Angellike holines. Theſe men, I ſay, ſhut vp the Gate and hauehave no enterance vuto Ieſus Chriſt: for the thruſt him farre inough of from themſelues. The ſecond ſort are they which are negligent and ſecure, & think not themſelues to be righteous. And why ſo? for ſome of them ar whoremaiſters, ſome are theeues, ſome drnnkards, ſome effeminate perſons, and ſome ſuch contemners of God, as that little children may iudge them to be ſo. Theſe men are not deceiued by pride and arrogancy, but are made ſo drunke by ſatan, as that they neuer thinke of euerlaſting life, but are become altogither brutiſh. And ſee why Salomon ſaith, That he is happie and bleſsed who is carefull ouer his owne heart. And which feareth, and watcheth to vnderſtand his ſinnes and wretchednes. We ſee then that the law was not giuen after the promiſe for any other reaſon, but to condemne vsus, to the end we might ſeek for all our righteouſnes in God, and to giuegive all praiſe vntounto him for our ſaluation. Let vsus then here note this finall cauſe, and therefore S. Paul in the firſt Chapter to the Epheſians, diſcourſeth of this matter more at large. For hee paſſeth it not ouer ſlightly, but handlet the matter ſo as if he would thunder it in our cares, to the end ſaith hee, That the glorie of God might bee knowne, hee alone to be glorified, hee alone to bee knowne righteous, that we might know that from him we hauehave all. For wee muſt know ſaith hee, That without his meere fauour and grace we are all camned. Here we ſee I ſay in ſumme what God his pretence is, when he taketh from vsus all opinion of our owne power and ſtrength, that is, hee meaneth that he would hauehave him ſelfe to be knowne to be onelyonly iuſt, and vsus to be loſt and damned ſoules of our ſelues. So that whoſoeuer they are which chalenge to themſelues the leaſt righteouſnes that may be, as if they were aiders and aſsiſters vntounto God, as the Papiſts call themſelues Cooperators or workers togither with God, doo without doubt, commit a more deteſtable fault then all the theeues in the world. For what is it to take away from a mortall man gold and ſiluer, and all that hee is worth beſides, in reſpect of robbing God of his honor being the chiefeſt thing that he deſireth, to hauehave to be reſerued vntounto himſelfe? which is this, that hee alone is to bee acknowledged righteous: and then when miſerable mortall creatures, or rather crawling vermine on the earth, who are no better then a moſt corrupt and filthie thing, ſhal ſtand vp in Gods ſteed and ſay, Thou art not the whole worker of our ſaluation, but we hauehave holpen thee in it. Is not this moſt curſed blaſphemy, when as we ſhall preſume to bring with vsus ſome portion of righteouſnes before God? But here we are to remember that which we yeſterday handled, that is to ſay, that this word Iuſtifie, importeth not that wee are made righteous, that is, that God ſo renueth vsus, as that we are Angels: but it importeth that hee accepteth and alloweth of vsus of his meere goodnes, albeit we be miſerable ſinners. And therefore wee may heere ſee, how Moſes in this place toucheth this word Impute, as if hee ſhould hauehave ſaid, that this hangeth vponupon the free fauour of God, and is not be enquired of whether righteouſnes is in regard of man, or whether he is worthie to be accepted. There is none at all of this meant. But let vsus be contented that God accepteth vsus for righteous, al thogh we are no whit ſo in deed. And here alſo wee ſee why the righteouſnes of faith excludeth works: for looke what is wanting in vsus we receiue from Ieſus Chriſt. I ſay not in part, as the Papiſts enſnare themſelues, but we borrow the righteouſnes of Ieſus Chriſt: becauſe there is not a droppe or yet a myte therof in vsus. And therfore works muſt needs be ouerthrowne, when as we ſeek for righteouſnes els where. For if there were onelyonly one part in Ieſus Chriſt, and another in vsus, hee ſhould not be the whole: & then how ſhould this ſaying be fulfilled,Iohn 1. That the fulnes of graces were giuen to him by the holie Ghoſt, that hee might diſtribute them vntounto euerie one according to meaſure? For theſe two words, To get, and to Receiue, are cleane contrarie one to the other: and when God iuſtifieth vsus, it is by his adoption, and becauſe wee are by nature the children of wrath, therefore he adopteth vsus and taketh vsus for his children. And what findeth hee in vsus? nothing in the world that can induce vsus, to do well. And therefore the inheritance of our ſaluation which wee hope after, and which is promiſed vsus in the Ghoſpell, commeth from this adoption of God, and from nothing that is in vsus: for if wee could obtaine or get anie thing of our ſelues, without doubt wee would part ſtakes with God, euen as the Papiſtes doo. But becauſe GOD ſo dealeth as that wee doo nothing, therefore is hee alone to bee glorified. We now preſently ſee in ſumme, that the righteouſnes which is here ſpoken of, importeth nothing elſe but the remiſsion of ſinnes, and the credite which we hauehave in the name of our Lord Ieſus Chriſt, to bee made righteous through the merite of his obedience: but when Saint Paul would ſeuerely inſtruct vsus, according to our childiſhnes, hee bringeth in onelyonly remiſsion of ſinnes, & reaſoneth after this ſort, We cannot, ſaith hee, be iuſtified by our workes: and why ſo? forſooth, becauſe it is written:Pſa. 32.1. The man is bleſsed whoſe ſinne. the Lord pardoneth, and whoſe iniquities are remitted, and whoſe wickednes is not imputed vntounto him. Heere ſaith hee, wee ſee all our felicitie, which is, when God receiueth vsus to merciemercy, and forgetteth & burieth all our ſinnes, whereof wee are guiltie before him. Seeing then it is ſo, it muſt needs follow, that wee are all accurſed vntill ſuch time as God hath forgiuen vsus: and if wee be wicked, where then ſhall be found our righteouſnes? For, god cannot hate that which is agreeable vntounto his nature, for hee is the fountaine or all righteouſnes: And therefore if he finde in vsus neuer ſo little goodneſſe, no doubt of it hee will accept of it. Wherefore wee muſt conclude, that becauſe we are wicked, we are vnrighteous and altogither accurſed, and can no way be bleſſed without God loueth vsus. Now, if he loueth vsus, he muſt needs eftſoones allow and like of vsus, and if hee allow and like of vsus, we muſt needs be righteous. Theſe are principles which we ought to vnderſtand. Howbeit wee are yet to know, that we cannot be bleſſed without God louelove vsus: for ſo long as he is our enemie, Alas, in what a wofull eſtate and condition are wee? Whereuppon then dependeth our felicitie? Forſooth euen heerein, when as God loueth vsus. We are now to conſider how it is that hee loueth vsus: hee muſt needs allow and like of vsus, as I hauehave alreadie ſaid, for he cannot deny himſelfe. For if hee reiect & abhorre vsus, how ſhall we be reconciled vntounto him? Now let vsus ſee by what means: for God cannot be tranſfigured, and if (as S. Paul ſaith) we ſhould pretend any ſuch thing it were in vaine: for hee will continue alwaies like himſelfe, & knoweth well inough to ſeperate vsus with all our leaſings, and race vsus out of his Rowle: and how …all God then allow & like of vsus? Wel ſir, we muſt be righteous. Now, what righteouſnes is it? It is not that righteousnes which we ſuppoſe to hauehave in our workes, ne that we are able to acquire our ſelues before him, or yet ſatiſfie by any duetie that wee can performe: none of all this will ſerue our turnies. What righteouſnes then is it? Forſooth euen this, that God muſt pardon our ſinnes, forget our iniquities, and not impute our offences vntounto vsus. And therefore Dauid had reaſon to vſe theſe three maner of ſpeeches: for a man would thinke, this to be a ſuperfluous kinde of language: but he eſpecially reitterateth this, becauſe the condition of man wherein he is borne and drowned ouer head & eares, is not onelyonly a bottomles depth, vntill ſuch time as God draweth him out thereof, but the bottomles depth of all depthes, that is, it is the bottomles depth of hell. And therfore God muſt deale herein after a ſinguler maner. And therefore we ſee why he alſo ſoone after ſpeaketh, and that in the ſpirit in whom is no deceit: for it is meet we ſhould vnderſtand how neceſſary the mercy of God is for vsus, becauſe our ſinnes are ſo filthie and horrible, as that they are able to infect and poyſon both heauen & earth, and not to prouoke God alone againſt vsus, but alſo the Angels, the Sunne and Moone & all the hoſtes both of heauen and earth. Wherefore we ſee why Dauid ſo highly magnifieth the forgiuenes of ſinnes. And thereupon S. Paul himſelf alſo concludeth, and ſheweth vsus wherein our whole righteouſnes conſiſteth, which is, that onr ſinnes are forgiuē vsus. And let vsus likewiſe note as I hauehave alreadie ſaid, that Dauid ſpeaketh & ſetteth it down in the ſpirit, in whom is no guile: for hee ſheweth that we cannot hauehave our ſinnes forgiuen vsus, albeit God offereth vsus forgiuenes: vntill ſuch time as wee be wholly confounded in our ſelues, and bee ſo rowzed vp & awakened, as that no hypocriſie nor diſsimulation make vsus belieue this or that, ne yet remaine in a dead ſleepe of ſecuritie: but that we finde our ſelues to be like moſt miſerable damned and loſt ſoules, and ſuch as the iudgements of God do ſo perſecute, as that we know not which way to turn vsus, and to be in ſuch a deſperate caſe as if we ſaw preſent death before vsus, and the hand of God armed to execute the ſentence of the curſe which he pronounceth againſt vsus. And this is the definition of the righteouſnes which wee are to note, if wee will hauehave it rightly defined. Wee ſee alſo why it is ſayd in the fifteenth of the Acts, where Saint Paul ſpeaking of the ceremonies of the law ſaith, that we muſt be iuſtified by our Lord Ieſus Chriſt, of all the thinges whereof the lawe of Moſes could not iuſtefie vsus. This word the Law, carrieth here a long taile with it: for, wee muſt vnderſtand why S. Paul, eſpecially ſpeaketh of the ceremonies of the law, when as heſaith, that works cannot any waies make vsus acceptable before God. Now the Papiſts, and manie of the auncient Fathers which knew not the ſcriptures, but were as a man would ſay halfe Philoſophers, were wonderfully troubled about this word the Law, and though that Saint Paul contended not about morall workes as they called them: that is to ſay, that hee went not about to deny that we were not righteous before GOD, if we liued chaſtly, temperately, ſoberly, wronging no man, and holding all ſuch other lyke morall vertues: they thought that Saint Paul touched none of this, but meant in verie deed that all theſe workes, partly deſerued ſaluation: but they thought that the ceremonies of the lawe could no way bee profitable to iuſtification. Now this imagination is too too groſſe follie: for, firſt, Saint Paule neuer once ſpake of the ceremonies of the law.
Wherefore ſee here I beſeech you, how moſt vnaduiſedly they are abuſed: and to prooue it to bee ſo, conſider that place of the Pſalme which I erſt alledged, how Dauid placeth mans bleſſedneſſe in the onlie forgiueneſſe of ſinnes,Pſa. 32.1. without naming anye worke: and this ſpeakyng of workes comprehendeth within it all vertnes in generall, whiche wee can anye waye attribute vntounto our ſelues, and wherein wee greatlie glorie. Now this curſednes (Saint Paul ſaith) ſheweth that we muſt needs come all naked and emptie before God, that wee might be filled & enriched of his meere and free goodnes. Moreouer, when as hee ſpeaketh of the workes of the lawe, it is becauſe that if there be any merite in them, it is by reaſon of the couenant which we hauehave alreadie alledged,Leui. 18.5 That whoſoeuer ſhall doo theſe things, ſhal liue in them. Put the caſe that there neuer had bin any law publiſhed, yet ſhould we hauehave been no whit the more acceptable vntounto God. And as for himſelfe he oweth vsus no duetie, neither is he any whit bound vntounto vsus:Lu. 17.11 for it is ſaid, That when wee hauehave done whatſoeuer is commanded vsus, yet muſt we needes confeſse that we are vnprofitable ſeruants. And why ſo? what? are we at our owne choiſe and libertie to doo what wee luſt? Is there anie thing in vsus that is our owne? no verely, and therefore cannot we plead any merit, albeit we perfectly fulfilled the law. Whereuppon then dependeth the confidence which wee take in our workes? Forſooth euen vponupon this promiſe, That whoſoever ſhall do theſe thinges, ſhall liue by them. For God bounde himſelfe hereunto of his owne accord, albeit hee was not in reaſon tied vntounto it. Wherefore when as S. Paul ſpeaketh of the workes of the law, he ſheweth, that although God hath promiſed to all thoſe to whom he hath made promiſe, that how many ſoeuer ſhall accompliſh all which hee hath commanded by the righteouſnes of the law, ſhall be reputed & taken to be righteous, and hauehave thereby euerlaſting life: notwithſtanding that the workes of the law cannot do it. And why ſo? becauſe they ſtill leaue vsus vnderunder the curſe of the law and condemnation: for wee can do nothing elſe but ſinne, ſo long as we remain in this tabernacle of the fleſh, and hee whatſoeuer hee is, that ſhall thinke himſelfe to be moſt righteous, ſhall neuer be able to acquite and diſcharge himſelfe of the hundreth part of his duetie therein. What ſhall we then doo, but euen hold downe our heades, and proſtrate our ſelues at the feete of our Iudge, and ſo craue pardon and forgiuenes? as heereafter ſhall be more largely let downe. Let vsus now then returne vntounto the place depending vponupon that which I hauehave alreadie touched, which is, that Ieſus Chriſt is ſet before vsus to iuſtitie vsus in all things whereof the law of Moſes was neuer able to do. For it ſhuld ſeem, that they thought themſelues to be holpē as wel by the ceremonies, as alſo by all the reſt of the law, to make them of great account before God, and to be able to pleaſe him: for if they failed, then had they the ſacrifices as fit remedies, as the ſprinkeling of blood to cleanſe them, certaine waſhings alſo to make ſatiſfaction vntounto God, and many other promiſes beſides. It ſhould ſeeme then that all this was nothing to make them acceptable before God, but contrariwiſe, that Ieſus Chriſt muſt come to iuſtifie vsus of thoſe thinges, whereof the law was neuer able to do. What is ment by this ſaying to iuſtifie vsus of things? That is to ſaie, to pardon and forgiue vsus them. Wee ſee now by this place which I hauehave alreadie ſpoken of, that the righteouſnes which Moſes here ſpeaketh of, is not a thing reſident in our perſons. But Gods free forgiuing of vsus, when as hee is mercifull and louing vntounto vsus, albeit we are no whit worthy thereof: for this which Moſes heere ſetteth downe, ſhal neuer be able to be found in any man whatſoeuer, but in Ieſus Chriſt who muſt onelyonly iuſtifie vsus: and how is that? that is, if the Diuell ſhall accuſe vsus, and God readie to iudge and condemne vsus: then will Ieſus Chriſt anſwere for vsus as our ſuretie. Thus we ſee how the obedience of Ieſus Chriſt ſerueth vsus as a cloake to couer al our rebellions and iniquities. It is he that hath ſatisfied for vsus, and diſcharged vsus of all our debtes by the merit of his death, & ſhed his precious bloud to waſh vsus withall. To be ſhort, we finde in the perſon of the Sonne of God, whatſoeuer is requiſite to make vsus acceptable before him, becauſe our ſinnes are not imputed vntounto vsus. Here then we ſee in ſumme, what we are to remember from this place. We are now to proceed ſomewhat further, that is to ſay, that when God hath once for all receiued vsus thus to mercy, how hee continueth, holdeth, and voweth vsus for righteous all the daies of our liues, and euen in death alſo: for this is the principal point wherat we muſt aime & come vntounto, howbeit we cannot at this time ſtād to handle it. Let it ſuffice thē, to the end things might be well kept in minde, that wee know & vnderſtand what the open way is, that wee muſt hauehave to be partakers of the euerlaſting ſaluation which commeth vntounto vsus by Ieſus Chriſt the ſonne of God, that is, wee muſt know & vnderſtand how miſerable & wretched our ſtate and condition is, not by confeſsing the ſame with our mouthes onelyonly, or hauing a vain imagination ſwimming in our brains therof. But to be ſo ſorrowfully wounded and greeued, as that wee be confounded before the maieſtie of God, euen to the very hating & deteſting of our owne ſelues. And whē we ſhall thus rightly iudge of our ſelues, then ſhall wee be ſure that God will forgiue vsus. And when wee ſhall bee thus mortified in our ſelues, then ſhall wee finde life in Ieſus Chriſt. For it is not inough that we knowe our ſelues to bee verie wretched ſicke creatures, and poore and needie ſoule… but we muſt be dead altogither, to the end we might by the onelyonly grace of our Lord Ieſus Chriſt be reuiued. And that hereupon we may bee ſo humbled as the ſcripture willeth vsus, which is, to giuegive vntounto god that honor that is due vntounto him. And it is not without cauſe that Dauid ſpeaketh,Pſal. 51.17. when as he ſaith, That it is an humble and contrite heart which God requireth. For wee ſhall neuer come vntounto him except wee bee altogither caſt downe in our ſelues. And then wee muſt carry this minde and affection with vsus, that we are wonderfully grieued & perplexed in our diſtreſſes, and then will we in deed confeſſe that we are not righteous. And then alſo ſhall our deſire and affection be ſo enflamed, as that we ſhall not looke for our righteouſnes in our merits, but cleane contrary, and hauing caſt away all arrogancy, looke for all our benefit and ſaluation in his onelyonly Sonne, and ſo when wee hauehave once knowne that hee hath pluckt vsus out of the ſhadow of death, our mouthes ſhall then be open and diſpoſed to preach his vnſpeakable praiſes, according to that ſaying of Saint Peter, treating of the end of our ſaluation, in the firſt Chapiter of his firſt Canonicall Epiſtle.
Let vsus now proſtrate our ſelues before the maieſtie of our good God, in acknowledging our ſinnes, beſeeching him to cauſe vsus more and more to feele them, and ſo to gouerne vsus by his holie ſpirit, as that we ſeek after nothing els but the glorifying and bleſſing of his holie name, and to acknowledge how many maner of waies we are bound vntounto him, euen holding of him all the hope of life we hauehave, and al that while not to be weary in ſeruing of him, but do the beſt wee can to conforme vsus vntounto his holie will, vntil ſuch time as hee hath ſo ſpoiled vsus of all the corruptions of our fleſh, as that we may be wholy cloathed with his righteouſnes. So ſhall wee all ſay, O Almightie God and heauenly Father, &c.