Sermon on the History of Melchizedek, Sermon 3
THE THIRD SERMON of Iuſtification.
Gen. Cap. 15.
6 Abram beleeued the Lord, and hee counted that vntounto him for Righteouſnes.
WE heard yeſterday that wee muſt in no caſe part ſtakes with God in the matter of our ſaluatiō, but all praiſe muſt bee giuen to him for it. For when we ſhall throughly looke into whatſoeuer can be found in vsus, wee muſt conclude, that we are ſo voyd of all integritie, as that there is nothing in vsus but all corruption, and ſo conſequently, nothing but death.Ro. 1.17. Ga. 3.11. Now it is not inough for vsus to know that God alone is to be glorified, and we our ſelues as it were to bee aſſured to bee of no worth, for if we do not ſo, without wee hauehave ſhutte vp the gate of ſaluation againſt our ſelues. For where Saint Paul alledgeth out of the Prophet Habacuck, That wee liue by faith: wee are thereby taught, that faith is as it were the keye that openeth vntounto vsus the kingdome of heauen. If it bee then our inheritance, wee muſt needes beeing the children come thether: and wee cannot bee the children of God, as Saint Iohn in his firſt Chapiter ſaith, but by faith.Ioh. ….12. Nowe this faith, as we hauehave alreadie ſayd, importeth a certaintie. And ſee alſo why it is ſayd, That wee may crie with open mouth that God is our Father, and that except hee be ſo, wee cannot bee reputed to bee his children. And from whence commeth this crie? Forſooth, as Saint Paul ſaith, as well in the eighth to the Romanes,Ro. 8.1…. Gala. 5.6. as alſo in the fifth to the Galathians, euen from the ſpirite of adoption. And therefore the ſpirite of GOD doth ſo certefie our ſpirite that we are his children by adoption, as that wee may without ſcruple or doubt call vppon him as our Father. And in another place alſo it is ſaide,Eph. 1.13.14. 2. Cor. 1.22. That hee is called the ſeale of the inheritance of ſaluation which we wait and looke for. Seeing then it is ſo, that the certaintie of faith importeth that we are gods adopted children, and that our ſaluation is grounded therupō, there muſt alſo be put to a ſeal, as a ſigne and token that it is infallible. Here then wee ſee, that it is not inough for vsus to confeſſe that God is the author of our ſaluatiō, & the ſame to be attributed to him only: but we muſt alſo on the other ſides come vntounto him, & priuatly cal vpō him as our father, and be fully reſolued that he will not forſake vsus. Now this certaintie the Papiſts could neuer skill of, but doo ſtrongly and conſtantly repugne it, ſaying, that wee may not in anie wiſe reſolue that God alloweth and liketh vsus, and that we ſtand in his grace and fauour: but onelyonly that wee may hauehave ſome probable coniecture thereof. Now to ſay thus, is vtterly to ouerthrow the whole foundation of Chriſtianitie. And in very deed, when Saint Paul ſpeaketh of this matter, hee driueth vsus vntounto this reaſon,Ro. 4.14. which is, that if we depend vponupon the law and truſt vntounto it, then is Faith but vaine, and the promiſe made of none effect. And why ſo? Forſooth, it is not becauſe God is not faithfull for his part, but becauſe we ſhal neuer be able to attaine vntounto the accompliſhment of that which is required for our ſaluation. For God doth ver…ly promiſe vsus recompenſe when as we ſhall hauehave ſerued him, and kept whatſoeuer he hath commanded vsus, from the one end to the other: God vndoubtedly promiſeth vsus all that. Now this is an impoſsible condition. For neuer man yet hath accompliſhed the lawe, nor neuer ſhall. So then we for our parts are neuer able to effect & performe this promiſe. And therfore we ſhall alwaies be reaſoning, wauering, and out of quiet, and in the end fall into diſpaire, when as we ſhall go about to bring our workes with vsus to keepe Audite and an account with God, for it is ſaide in the 144. Pſalme:Pſa. 144.2. Enter not into iudgement with thy ſeruant O Lord: for no man liuing ſhall be iustified in thy ſight. And therfore we muſt conclude, that we ſhalbe euer vexed and troubled, and our ſpirits wonderfully perplexed, if we had not ſaluation elfe where then from our merits. And for the better vnderſtanding hereof, let vsus wel weigh & conſider of that which hath been alreadie ſpoken, that is, wee muſt not thinke to paie God with nifles. For it is a fearefull thing to hauehave him againſt vsus. Now he cannot otherwiſe be, but ſo long as wee ſhall preſume vponupon workes. For we do euen ſo much derogate from him, and robbe him of his right, as hath been heretofore ſhewed, that whoſoeuer hath not his mouth ſtopped from attributing vntounto himſelfe the leaſt glorie, and his mouth wide to confeſſe God only to be iuſt: without doubt that man oppoſeth himſelf vntounto his maieſtie. Now we ſhal neuer obtaine our ſute againſt him: but the condemnation will ſtil light vponupon our owne heads. And therfore let vsus not wittingly and in deed prouoke his wrath againſt vsus, & beſides, it cannot be choſen, but that wee muſt needs be out of our wits, when as we wil truſt vntounto our merites. And heerein is a twyfold abuſe, which alſo bringeth with it a third. The one is, when as we thinke to recken with God hand ouer head as the Papiſts do. And although they faile in many things, yet make they themſelues belieue that hee accepteth them. Now God hath promiſed nothing but to ſuch as ſhall accomplish the whole lawe. And therefore let vsus note well theſe words: That whoſoeuer ſhall do all the things written in the lawe, Leu…. 18.5ſhall liue by them: It is not ſaide one part onelyonly. Which alſo agreeth with the ſaying of Saint Iames, Iam. 2.11.That hee which forbad to commit adulterie, forbad alſo to ſteale. For although a man ſhall hauehave liued all the dayes of his life chaſtly, and yet bee guiltie of ſome other precept, hee is neuertheleſſe but a damned ſoule.Mat. 19.6 And why ſo? Forſooth, becauſe that that which God hath coupled togither, we muſt not ſeperate. The righteouſnes of the lawe is coupled and vnited togither: and therefore we muſt not pretend to cut it in pieces & gobets, nor deuide it. Let vsus now then conſider, whether we be able in part or in whole ſo to acquite our ſelues, as that the whole courſe of our life may not bee amended. Alas what are wee then? And as Salomon ſaith, who can ſaie I hauehave cleanſed mine hart?Pro. 20.9. In very deed, there are a great many that thinke they hauehave, becauſe there are a great many of hypocrites in the world. And therefore that man as I hauehave alreadie ſaid, that is at that point, muſt needs be more then ſenſles: for if he conſider with what a iudge he hath to deale withall, how euer it fall out, when as wee ſhall hauehave well bethoght vsus of all the matter, without doubt if wee bring with vsus vntounto him one ounce or perhappes an halfe ounce, there will be as a man would ſay, fiue times as much founde to weigh it downe: and when wee ſhall thinke to paie him with halfe an ounce, he wil finde matter inough to condemne vsus in fiue times as much. And what ſhall become of vsus then? Let vsus therefore learne rightly to know what wée are, that wee be not in the ende found worſe then naught. And let vsus conſider as I hauehave alreadie ſayd, that wee can neuer be ſaued, except we be aſſured that we may call vponupon God as vponupon our Father. Now beſides this firſt abuſe, there is a ſecond, which is, that they that thinke to be iuſtified by their merites, doo neuer conſider that not one of our workes is good, when as God will looke ſtraitly vntounto them: for as I hauehave already ſaid, although we ſhould keep the one halfe of the lawe or three partes of it, yet were it all nothing: for we ſhould all be condemned if we failed but in one only point: and yet there is another reaſon, to wit, we neuer once came neare the accompliſhyng of the lawe, either in whole or yet in part. And how ſo? we ſaide yeſterday that God iudgeth not of our workes as we imagine. For hee hath his owne weightes and balance. And how iudgeth he them? Forſooth, he looketh whether the heart be pure and cleane from all fleſhly pollutions. And where ſhall a man finde ſuch an heart? We are euer maſhed in a great many of wicked affections, and although they reigne not in vsus, yet can we not be altogither rid of them. Moreouer, we ſhall neuer finde ſuch a zeale in vsus to glorify God as we ſhuld, but that there will be alwaies ſome infirmitie: we may hauehave a good meaning to do well, but yet it ſhall not bee ſo perfectly done, as that it may ſtand before his face. Now we do not here ſpeake of this as to ſay, I thinke, and I ſuppoſe: but wee muſt conclude and ſaie, God hath ſaid ſo, and God alloweth and liketh of it. And therefore we ſhould be very far of, from deſeruing any thing before him, nor yet be quiet in conſcience: for, ouer and beſides that we faile in many things, and that there is no man but hath alwayes ſome remorſe of conſcience, & although we thought to do the beſt that wee poſsibly might, yet were it altogither halting and lame. Yea and there may bee alſo ſome infirmitie that may pollute euen very good workes in deed. For was there euer a better woorke then that of Abram, Ge. 22.10.when hee was readie to kill his owne ſonne? And yet notwithſtanding, his heart was touched with many ſorrowes and griefes, which ſhewed his weaknes. Thus then we ſee, that this worke was poluted before God, & could not be reputed to be anie merit. What ſhall we ſay then to that which we do, conſidering that none of vsus all but is ſoone ſtaied, when as we ſhall once be ſpoken vntounto to go that way. And although we would gladly employ our ſelues to ſerue God faithfully, yet goe we not ſo rightly and ſoundly on as we ſhould, by the hundreth part. And muſt we needes be continually vexed & vnquiet? yea verily, & we all know it, without we wil be too too blind. Now as I hauehave alredie ſaid, we muſt aſſure our ſelues that God loueth vsus, receiueth and accepteth of vsus, as if we were righteous. And from whome hauehave we this priuiledge? Wee muſt come to that ſaying of Saint Paul to the Romanes:Rom 10. which is, we muſt looke vponupon our lord Ieſus Chriſt. For, when our ſaluation is ſpoken of, & then behold the glorious heauen, we are by and by on the one ſide, aſtoniſhed and amazed thereat: becauſe we are not worthie once to come neare it. And beſides, wee ſee on the other ſides, hell ſtanding wide open before vsus to ſwallow vsus vp, becauſe wee are horrible wretched ſinners. And then will we ſay, Who ſhall aſcend into heauen? For it is impoſsible that wee ſhould come there: for where are our wings to flie vp thither? And beſides, as I hauehave already ſaid, hell ſtandeth gaping wide open readie to receiue vsus: if ſo be that he wil giuegive iudgement againſt vsus: and then we will ſaie, how know we that we are pardoned and forgiuen, but that God may verie well throw vsus downe headlong into the bottomles pit of hell. Now hereupon Saint Paul anſwereth and ſetteth downe the remedie, which is this, that we muſt not doubt, but that heauen is ours. And how ſhal we be ſure of that? Forſooth, becauſe that in the perſon of Ieſus Chriſt we know it to be ſet wide open for vsus. And therefore the asking of this queſtion doubtfully, Who ſhall aſcende into Heauen? Saint Paule ſaith, Is to fetch Ieſus Chriſt downe from thence. For wee knowe that the Sonne of God hath ſaide, That there are manie Manſions in his fathers houſe, and that hee hath not taken them for his owne perticuler benefite, but to the ende to receiue vsus togither vntounto himſelfe, as fellowe heires with him. As concerning hell, he deſcended into it: for hee ſuffred the torments and paines which wee ſhould hauehave ſuffered, hee ſuffered the horrible torments of Gods wrathfull curſe, which made him cry out and ſaie, My God, mys God, why haſt thou forſaken mee? Euen ſo then when as we make our ſaluation certaine, then we may ſee that we are aſſured. And that alſo is his meaning where he ſaith,Ro. 8.33. Who ſhall laie anie thing to the charge of Gods choſen? He is angry with Sathan and with whatſoeuer is againſt vsus, as if he would hauehave ſaid, ſeeing that wee hauehave forſaken all our arrogancy, and hauehave no ſuch imagination as once to thinke that we can bring anie thing of our own with vsus vntounto God to make vsus acceptable, cōſidering that we know that it is of his owne free mercy and goodnes that he hath choſen vsus, as alſo called vsus vntounto him ſelfe by the Goſpel, let the diuel with all his ſuppoſtes accuſe vsus as much as they luſt, yet will he iuſtifie & pardon vsus: & how? Forſooth ſaith hee, behold how our Lord Ieſus Chriſt maketh interſeſsion for vsus, & by the power and vertue of this praier, forſomuch as hee is our Advocate for the appaiſing of the wrath of God his Father, by this we ſee how we are pardoned. And this is the certaintie wherof he ſpeaketh in another place, as we hauehave already ſaid.Rom. 4. This alſo is ſhewed vntounto vsus in the perſon of the poore publican, that is to ſay, of the cuſtomer whom the people ſcorned whē he came vntounto God to pray.Lu. 18.1…. 12.13. He came not vntounto him after a bragging ſort, howbeit, hee verely belieued that God wold hauehave mercy vpō him: & therin he was bold as we all alſo muſt be, as in ye Epiſtle to the Epheſians it is ſayd.Epheſ. 3. But when hee looked towardes him, he humbled himſelfe, and was aſhamed, crauing nothing but pardon: and Ieſus Chriſt ſaid, that he was iuſtified euen with that onelyonly ſpeech. And wee ſee that the Phariſie was reiected, becauſe hee ſo fooliſhly preſumed of his workes. And the Publican who plainly and ſimply confeſſed himſelfe to be a miſerable ſinner, and ſo wretched and damned a ſoule departed iuſtified before God: and yet notwithſtanding the Phariſie commended not himſelfe by reaſon of his merits, for he ſayd not, I hauehave done this, and I hauehave done that, and therefore God is beholden vntounto me for them: but ſaid onelyonly thus, God, I thanke thee, that I am not as other men are, an extortioner, vniuſt, a theefe, nor an Adulterer, nor as this Publican. A man would thinke this to bee a iolly entrance, when as hee ſubmitted himſelfe wholly vntounto God, and proteſted that whatſoeuer goodnes and vertue was in him, proceeded from the meere gift of the holie Ghoſt: but what of all this? yet was hee ſo proudly and arrogantly puffed vp, as that he thought himſelfe to be allowed and liked of for his works. And therfore we ſee why God condemned him: for it could not be choſen but that he was exceeding blockiſh, to think that God was bound vntounto him for his works. Wherefore wee muſt all flie vntounto the meere mercy of God, and then, I ſaie, we ſhall be aſſured that he will louelove vsus, when as wee ſhall looke for all our merits in Ieſus Chriſt, neuer ceaſing to praie vntounto him notwithſtanding our great vnworthines, becauſe he hath not adopted vsus, either for our perſons or yet for our workes, but of his meere and free mercy: thus wee ſee how wee ſhall be aſſured of our ſaluation. True it is, that we ſhall alwaies be full of ſcruples and doubtes, by reaſon that our faith is not perfect in vsus: but yet our aſſurance ſhall alwaies ſurmount, ſo long as we fight ſtoutly, and embrace the promiſes of God, and make them a buckler and defence againſt all the temptations and diſtruſtes, which the diuell ſhall ſet before vsus. When then we ſpeake of this certaintie of faith, we meane not but that it may be ſhaken, and we, many times be greatly perplexed & diſtreſſed: but our meaning is, that we may in the end conclude how euer it fall out, that God wil hauehave mercy vponupon vsus, and ſo vponupon this aſſurednes pray vntounto him. And this is it which we are now to keepe in minde. We eaſily ſee then by this, that they which hauehave taken this word Iuſtifie, to be ſaid that God chaungeth vsus, and gouerneth vsus by his holie ſpirit to ſerue God, are too too much abuſed: for there are many that will ſay that wee are not iuſtified by our merits, neither yet that there is anie one iote in vsus wherein to glorie, and that whatſoeuer goodnes is in vsus commeth from the free gift of God, becauſe that as of our ſelues we can doo nothing els but ſin: all this they will confeſſe, and wil in ſumme ſay, that we are iuſtified by meere grace and not by our workes, and that there is no goodnes in vsus, but that God giueth all: hauehave they confeſſed all this? Yea verily: and yet they ſtill go about to ouerthrow both themſelues and others. And how ſo? Forſooth, becauſe they thinke that they hauehave atteined vntounto perfection, when as in verie deed, there is nothing els in them but imperfection. For, where ſhal we find a man that when he ſhall be thus caſt down in himſelf, as to be no bodie as it were, and confeſſe himſelf to be altogither accurſed, & whatſoeuer goodnes is in him to come of Gods owne meere liberalitie, ſo as God is therfore to be exalted & magnified, & himſelfe to be nothing, to the ende hee might acknowledge & humble himſelfe vntounto God & ſay, that all which he hath, he receiueth from his meere goodnes? Yea but we hauehave already ſaid that if we be doubting, then are heauen gates ſhut vp againſt vsus. Now we cānot chuſe but doubt, or els be ſtarke ſtaring mad when as we regard our own works. Admit that god by his holie ſpirit hath regenerated a man, & doth onelyonly thanke God as the Phariſie did, and ſay, ſurely all that I hauehave I hauehave frō God, and yet notwithſtanding when he praieth, he muſt pray confidently and in full aſſurance. And how ſhall he do that? For whileſt he is yet imperfect and weake, the vertues which God hath beſtowed vponupon him ſhall be mingled with many vices: yea & theſe vertues alſo ſhalbe corrupt, becauſe I ſay, he ſhal not be fully clenſed of the ſpots of the fleſh. Whē a man ſhal find himſelfe thus as a man would ſay, half ſeas ouer, & yet be far from the end and marke whether he would go, how can he otherwiſe do but doubt? Let vsus therfore now conclude, that it is nothing to confeſſe & ſay that our ſaluation proceeded frō the meere grace & fauor of God, becauſe he gouerneth vsus with his holy ſpirit, but yt we muſt flie vntounto ye remiſsion of our ſins. And ſo they yt plaie the wrangling ſo phiſters herein, ſaying, that we are not iuſtified by our works, becauſe the good workes are not ours, but the gifts of the holy Ghoſt, forget that point which wee erſt touched, that is to ſay, that our faith muſt be certain, & that it cānot be certain except Ieſus Chriſt be our aduocat, & his death a ſatiſfactiō for our ſins, ſo as we cannot do it without we confeſſe ye debt, as by the exāple of the publicā which we hauehave alleged may be ſeen. And we ſee alſo, yt this righteouſnes muſt not be for a day only, but muſt cōtinue al ye daies of our liues. For although we hauehave profited by ſeruing of God, yet for all that it hath bin in imperfection. And therefore it is plaine faith that muſt iuſtifie vsus. And here muſt be put to the wall and ouerthrowne, that fooliſh and peruerſe opinion of the Papiſtes, who thinke themſelues to bee partly iuſtified by their woorkes, and partly by the forgiuenes which they obtaine by the grace of God: for God muſt fully and wholly be mercifull vntounto vsus, as hath been ſhewed. And why ſo? For part of our workes merite nothing: and beſides, there is corruption euen in the verie beſt worke we do, if we ſhall ſpeake of iudging of it according to the worthines therof. And therefore we ſee that we are fully and wholly excluded. Wherefore we muſt grow to this point, that the moſt righteous, althogh they ſeeme as righteous as tht Angels, yet muſt they be accepted of God freely. But here may ariſe an obiection in this ſort: why fir? there is a great difference betweene thoſe whom God hath alreadie called, and thoſe who are altogither eſtranged from him, and alſo there is great diuerſitie betweene the faithfull man, when as God hath ſet him in the right way, and when he leaueth him vntounto the corruption of his owne nature. For wee ſhall ſee ſome man to hauehave liued a long time like a ſtraied ſheep & caſtaway: and at laſt, God enlighteneth him by his Ghoſpell, and ſo toucheth and reformeth him, as that a man ſhall ſee him, as the ſcripture ſpeaketh, to become a new creature. And without doubt, we can neuer be ſaid to be right Chriſtians, without we be after that maner renued, and be made the workemanſhip of God created in our Lord Ieſus Chriſt: to doo the workes which God hath prepared: all this, I ſay, muſt be in it. But herein may ſeeme to be ſome abſurditie. God iuſtified the theefe that was hanged, becauſe he acknowledged his ſaluation to be in Ieſus Chriſt: and when hee was iuſtified, had hee none other qualitie in him then he had before? Yes verely. Why then ſay we, that free righteouſnes hath hir courſe all our life long. In deed a faithfull man will at the leaſt be well affected to hold himſelfe within the compaſſe of Gods obedience, he will be diſpleaſed with his ſinnes, yea groane and greeue for them, and his chiefe de…re wil be to frame his life according to the lawe. Now when a faithful man is come to this, we muſt not ſay that hee is iuſtified as hee was at the firſt, bicauſe he was then a diſſolute man, and altogither eſtranged from God. To this we anſwere, when God at the firſt iuſtifieth vsus, that is to ſaie, when hee hath mercy vponupon vsus, and plucketh vsus out from that condemnation wherein we were, he vſeth then a generall pardon: and then when hee iuſtifieth vsus afterward, he then acknowkledgeth the benefits which hee hath beſtowed vponupon vsus, and auoweth & alloweth them, for he cannot deny himſelf: & when he gouerneth vsus by his holy ſpirit, although ſinne dwelleth in vsus, yet reigneth it not in vsus, as it is written, Although wee doo not the good which wee would, yet wee ſtriue to do it. And therefore God alloweth and liketh of that, becauſe it commeth from him: but here we are to note, that he iuſtifieth vsus both in our perſons and alſo in our workes by faith only. For when he receiueth vsus at the firſt, he cannot iuſtifie anie workes that are in vsus. And why ſo? becauſe they are all wicked. For as wee hauehave alreadie ſaide, what fruit can a rotten tree bring forth. And therefore when God draweth vntounto him miſerable ſinners, that are baniſhed and caſt out of his kingdome and Church, he doth not iuſtifie their works: but beholding their miſeries, and hauing compaſsion of their perdition, lo, for that cauſe he iuſtifieth them. Now after that hee hath receiued them, he iuſtifieth them in their perſons, that is to ſay, he accepteth them as his children, and after that, he iuſtifieth their workes: and how doth he that? Forſooth, not by calling them to an account, nor iudging them rigorouſly: for there will be alwaies, as I hauehave ſaid, ſome corruptiō amongſt, or els ſome ſlips and by ſlidings and ſuch like things which wil marre all. For if a man put the beſt wine in the worlde into an vnſauery hogſhead, or into a fuſtie bottle, the wine wil be all mard. Euen ſo fareth it with all our works: for ſo long as God guideth and gonerneth vsus by his holy ſpirit, they ar good, holy, & commendable: but marke what veſſels we are, ſurely very filthy & corrupt. Euen ſo are our works, & therfore God muſt purge & cleanſe them. And how is that? verily euen by his grace in pardoning the faults & imperfectiōs which are in them. Wherfore euen as there is diuerſitie between a faithfull man, & whō God calleth at the beginning vntounto the Goſpel, ſo alſo is there ſome diuerſity in iuſtificatiō. But it altereth not in this behalf, that is, that God alwaies iuſtifieth his freely, that is to ſay, that he accepteth them, not for anie vertues that are in thēſelues, for there is none at all in them, neither yet for thoſe which he hath beſtowed vponupon them: for they are to be condemned by reaſon of the infirmitie that is in them. But becauſe as Saint Paule ſaith, That thoſe whome hee hath choſen he hath iuſtified. Here then we ſee in ſumme, what we are to retaine as touching the motion of this queſtion. Now we are to note, that ouer and beſides the thing which the Papiſts imagine, that we may partly obtaine to be righteous, and ſo conſequently bee pardoned at Gods hand, they are too too groſSecondly deceiued, bicaly deceiued in their ſatisfactions, and blind alſo, I ſay, in this they are, to thinke themſelues to hauehave certaine vertues, which God ought to allow and like of. But in very deed they are aſhamed to ſay that their workes doo merite, but that they carry ſome likelihood with them: for, ſay they, although they do not perfectly merit, yet is it meet that God who is iuſt, ſhould accept of that good which they do. Yea but they are ſo farre blinded in their righteouſnes, as that they vnderſtand not their ſinnes, as we hauehave alreadie ſaid: Againe, they are ſecondly deceiued, bicauſe they think themſelues able to acquite themſelues by their ſatisfactions. I will heere forbeare to ſpeake what their ſatisfactions are, becauſe they are moſt fooliſh, whereby they do nothing elſe but prouoke the heauy wrath of God againſt them, thinking to pay him with filthie toyes and trifles, to wit, with ſuperſtitions deuiſed of their owne braine: for what ſatisfactions can we make, to deliuer vsus from the iudgement of God? And what is the committing of one ſinne worthie of? Truely we thinke that when wee hauehave violated the righteouſnes of God, and hauehave payd ſome ſmall portion for it, that we hauehave done inough. Muſt we not thinke that Sathan wholly poſſeſſeth vsus, when as we become thus arrogant? Now this is the greateſt part of Popiſh doctrine, to be pardoned, when as we hauehave deſerued rather to be puniſhed. And this proceedeth herehence, becauſe they think they ſhould be iuſtified by their workes: and therefore they ſaie, that this is but coniecturall, for they cannot chooſe but ſee, that if wee examine our ſelues, we ſhal come ſhort in the end, neither can wee hauehave that which is requiſite for the making vp of our accountes before God, to ſay that we are diſcharged. But ouer and beſides this coniecture, they hauehave another fooliſh toye in their heads, which is this, why ſay they, if it were true that God fououred vsus to day, it may be that hee would not doo ſo to morrow. Now they neuer thinke that faith is alwaies accompanied with hope, and that hope extendeth it ſelfe both in life & death. And we ſee alſo beſides, that there is a farre greater fault, & that is, they neuer looke vntounto the laſt article of death, whereof we will ſpeake (God willing) hereafter. And therefore we will at this time go on with that wee hauehave begun, which is, they thinke to ſatisfie and appaiſe God, when as they bring with them ſome recompence for the ſinnes & iniquities which they hauehave committed. Wherin they robbe God of his honor: for, if it were ſo, then hee alone were not ſufficient to reconcile vsus vntounto God his father. Now it is not without cauſe that he is called our ranſome: for hee made himſelfe our ſuretie vponupon this condition, that hee tooke vponupon him to paie our debtes fully and wholly. And therefore whoſoeuer will now take vponupon him to paie GOD, vſurpeth the office of Ieſus Chriſt, which is a moſt abhominable abuſe. And yet the Papiſts build their ſaluation hereon. But for all this they cauill and ſaie, that although our Lord Ieſus Chriſt hath obteined pardon as wel for the ſinne as for the puniſhment therof, yet notwithſtanding that this is reſerued: although they manifeſtly gainſaie themſelues. For on the other ſide they ſaie, that our Lord Ieſus Chriſt hath not merited for vsus, but is the occaſion of merit. Now as I hauehave alreadie ſaid, they will ſay that wee are by nature ſo ill and ſo exceeding wicked, as that we can do nothing which God will accept: but ſay that whē Ieſus Chriſt goeth before, he giueth vsus the occaſiō of merit, & this they call the firſt merit, ſo that they giuegive vntounto him ſome litle gobet or ſmall portion, and to our ſelues the chiefe. Now if it be ſo that Ieſus Chriſt hath onelyonly merited the occaſion of merit, that is to ſay, that wee muſt by him come to heauen, it muſt needs folow, that we ſhall be alwaies bound vntounto God as well for the punishment, as for the ſin. And this is an enormious abomination, when as the papiſts wil preſume thus to diſcharge themſelues before God with their ſatisfactions. And beſides, as one miſchiefe draweth on another, euen ſo thruſt they themſelues into a moſt weariſome labyrinth: for they know well inough that if we ſtrained our ſelues to do an hundreth times more then wee are able, yet could wee in no wiſe content & ſatisfie God for our ſins. And why ſo? becauſe we come ſo ſhort in doing that we ſhould, as is moſt fearful. And Dauid ſaith, What man is he that knoweth his ſins. Pſal. 13.12.And therfore although we ſhuld take neuer ſo much pain to make ſatisfactiō, yet ſhall the Papiſts be enforced to ſay, that we are neuer able to come to the end of thē. Yet is there alſo a third error amongſt them, to wit, their indulgences & pardons of ful remiſsion, for the pardoning of their ſins, yt will buy thē. And yet they think it not inogh that they hauehave theſe indulgences, but muſt alſo hauehave their purgatory to make vp their mouth withal for altogither, ſo as they are ſo maſhed in errors as yt they cannot tel how to wind thē ſelues out of thē. For ſeeing they hauehave all at once ſtraied from the pure ſimplicitie of the holy ſcripure, the diuell hath ſo poſſeſſed & entrapped them within ſuch nets and ſnares, as that they can neuer get out of thē. Wherefore we muſt ſo much ye more diligētly harkē vntounto this doctrine which excludeth all ſatisfactiōs, & ſendeth vsus to our lord Ieſus chriſt, to finde that in him which is wanting in vsus. Moreouer, we are to note for the better vnderſtanding of this point, what it is to be ſaued by the meere grace of God, and for faith to be imputed vntounto vsus for righteouſnes, and that cannot be vnderſtood vntill wee lie at the point of death: for, when as the Papiſts ſpeake of their merites, ſatisfactions, and indulgences, they may prattle and iangle as it pleaſeth them: but when hipocrites ſhall be ſo drunken and hard harted againſt God, as to be made to beleeue maruels and wonders all their life long, the diuel ſoone after remoueth them with a witnes, when as they muſt in good earneſt come before the iudge. For we ſee how blockiſh we are, and ſo long as it pleaſeth God to graunt vsus life, wee imagine him to be ſuch a one as pleaſeth our ſelues, & transfigure him as we luſt: but when we muſt depart this life, and come before his iudgement ſeate, at whom the Angels themſelues are afeard and tremble, Alas, how ſhall wee moſt miſerable mortall creatures doo in this caſe. And therfore when we ſpeak of this certaintie of faith, the queſtion is not of our entrance into the Church of God only, but our hope muſt be inuincible, to fight againſt all the temptations of Satan, but eſpecially whē wee muſt come to anſwere before God, wee muſt then ſtand firme and ſure againſt all the feares wherwith we may be ſtirred & driuen vntounto. And this is no ſpeculatiue doctrine, but a doctrine of practiſe. True it is, that the holy ſcripture muſt inſtruct vsus, but no longer then vntill ſuch time as God hath in verie deed aſsigned vsus a day, and our conſciences bound to appear to heare the ſentence of the heauenly iudge. No doubt of it, we wil make but a ſport in reaſoning of this matter. But the practiſe thereof as I hauehave alreadie ſayd, will teach vsus another maner of leſſon, what it is, that is to ſay, we muſt wholly flie vntounto the grace of our Lord Ieſus Chriſt, and vnderſtanding that he is our Aduocate, we may aſſure our ſelues that God will not enter into judgement with vsus. And why ſo? becauſe we are pardoned not according to the draught of our inditement, but by putting away all our ſinnes & iniquitie…. And this is it which we are to remember concerning this poynt. It ſhould ſeeme now that we cannot be wholy righteous, if our righteouſnes conſiſteth onelyonly of ſaith: for, our faith, as wee hauehave alreadie ſaid, will alwaies be weake ſo long as we liue here. And therfore how is it poſsible that wee ſhould bee fully righteous before God? For the effect cannot bee aboue the cauſe. For if we had but halfe a Sunne, wee ſhould not hauehave ſo much light as wee hauehave; and therfore we muſt hauehave a whole Sun, that the beames thereof might ſpred it ſelf all the world ouer. Wherefore when faith is thus weake in vsus, it ſhould ſeeme that we were but partly acceptable vntounto God, and ſo contrariwiſe, that hee liked vsus not: howbeit we are here to note, that we are not iuſtified by the power and vertue of faith; neither muſt wee thinke it to bee ſo perfect, as to ſaie that our ſaluation is perfect thereby. For, to ſpeake properly, it is God alone that iuſtifieth vsus, as out of the eighth of the Romanes wee hauehave heard. And this is that iuſtification whereof Saint Iohn ſpeaketh in his third Chapter, to wit, That God ſo loued the world, as that he ſpared not his onelyonly begotten Sonne, to the ende that ſo manie as ſhould beleeue in him ſhould not periſh, but ſhould paſse from death to life. Thus wee ſee to ſpeake properly, that it is GOD alone which iuſtifieth vsus: agreeing with that ſaying of Saint Paul in the fifth Chpiter of the ſecond to the Corinths, ſaying, That God appeared in Ieſus Chriſt, …. Cor. 5.19.21.in reconciling the world vntounto himſelfe, not imputing their ſinnes vntounto them, becauſe that Ieſus Christ who knew no sin, was made sinne for vsus, that wee ſhould bee made the righteouſnes of God in him. Here wee ſee that Saint Paule in the firſt place ſheweth, how God iuſtifieth vsus, that is, that hee imputeth not vntounto vsus our ſinnes. And thus much as touching the definition of the word. And yet wee are taught, that it is the proper office of God to iuſtifie vsus. For he ſaith, that he was in Ieſus Chriſt in recōcilng the world vntounto himſelfe…, and beſides, hee is ou… righteouſnes, that is to ſaie, hee alloweth and liketh of vsus: why then is it ſayd, that faith iuſtifieth? Forſooth, euen this way: for if wee did looke vntounto the principall cauſe, and ſought out who is the Authour of our ſaluation, wee would ſtill ſaie, that GOD of his meere goodnes iuſtifieth vsus, becauſe hee hath merciemercy vppon vsus, imputeth not our ſinnes, but pardoneth vsus. Now it is Ieſus Chriſt alſo that for his part iuſtifieth vsus, becauſe hee is the verie true matter of our iuſtification. Where then muſt we ſeeke after it. In the waſhing of his blood which hee ſhed for vsus, in the ſacrifice which hee offered for the recompence of our ſinnes, in that hee rendered full obedience, in ſuch ſort,Ioh. 17. as that all our offences are buried and blotted out, becauſe hee was ſanctied for vsus, as in the ſeuenteenth of Saint Iohn it is ſaide. Thus then we ſee, after what maner and degree Ieſus Chriſt iuſtifieth vsus. Now in that it is ſaide, that faith iuſtifieth vsus, is not by reaſon of the power and venue that is in it, or for anie woorthineſſe that it hath. And herein it is, that the Papiſts are de… ued: for they make a compariſon betweene faith and workes, and ſay, how is it that faith iuſtifieth more then louelove? For S. Paul ſaith, That LoueLove is greater then Faith. True it is, that they miſtake this place: but admit, that louelove were more worthy then faith. For we do not now ſpeake about ſuch trifling toyes, as to ſay, that hee were worthie to be the greateſt king in the world, that could may nure and dreſſe the ground as wel as any husband man or vine-dreſſer. And euen ſo fareth it with faith, for, it iuſtifieth vsus not as I hauehave already ſaid, for any excellency that is in it ſelfe, but becauſe it borroweth that of Ieſus Chriſt which is wanting in vsus. And therefore is it that S. Paul ſaith, That the righteouſnes of faith ouerthroweth and maketh voyd all the righteouſnes of workes, and whatſoeuer worldly glory elſe. And therefore the Papiſts are herein too too blockiſh, and wee for our partes are ſo much the rather to reſt vponupon this point which we hauehave already ſpoken of, that is to ſay, that we are iuſtified by faith, to wit, that the way to make vsus to bee acceptable vntounto God is, to hauehave vsus laie open a ready way vntounto our Lord Ieſus Chriſt, that thereby hee may applie his righteouſnes vntounto our ſelues. Here wee ſee then, that faith is the only meane and inſtrument: but that God is the cauſe and author, and that all praiſe belongeth vntounto our Lord Ieſus Chriſt, who is the right and true matter and ſubſtance thereof. And this is it that we are here to remember. And conſequently, we ſee alſo that the Papiſts do too too fooliſhly cauill to ſay, that faith it ſelf is a worke, and that if we be iuſtified by faith, that then workes are not excluded. And to proue their matter withall, they alledge that which is written in the ſixt of Saint Iohn, Ioh. 6.29.This is the worke that God requireth of you, that you belieue in his only Sonne: Now Ieſus in this place, calleth faith a worke, as if he ſhould hauehave ſayd, you ſee whereat you muſt ayme, and applie your whole ſtudie: for the queſtiō is not that the worke ſhould merit. And beſides, if wee did confeſſe that faith were a worke, which indeed it is not, yet iuſtifieth it not as a work done by vsus: for if I giuegive almes, and pretend therby to merit before God, ſee how I ſhuld bee iuſtified by my woorkes: if I helpe my neighbour, and trauell to do good vntounto this man or vntounto that, as they ſhall hauehave neede: Loe how I ſhould be iuſtified by my workes. Now the reaſon is cleane contrarie in faith: for in confeſsing that we are all accurſed, and that by faith we receiue that which God offereth vntounto vsus, we bring nothing with vsus on our behalf, but come empty fiſted vntounto him. Faith then iuſtifieth, not by bringing anie worthines or merit with it vntounto God, but becauſe God receiueth from Ieſus Chriſt that which hee preſenteth vntounto him in our name. And this confeſsion muſt goe before, that there is nothing in them which keepe ſuch a courſe, that is to ſaie, to demand righteouſnes at Gods hands, wherof they are vtterly void. And therefore we ſee that the Papiſts herein deale verie fooliſhly, to ſay that we are iuſtified by a worke, if ſo bee wee bee iuſtified by faith. Now faith is a ſacrifice wherewith God is pleaſed, becauſe he is thereby honored, and praiſe and thankes rendred vntounto him, who is only iuſt and good: and yet are we not iuſtified, by the power and vertue thereof. To be ſhort, when God iuſtifieth vsus by faith, there is in this iuſtifying encloſed the grace which hee beſtoweth vponupon vsus, becauſe hee will not ſee and behold the infirmitie which is in our faith. Faith then iuſtifieth: but yet as it is defectiue and imperfect, and yet therein it iuſtifieth. How can that be, being defectiue and imperfect? Yes well inough: for as I hauehave alreadie ſaid, it is not required at the hand of faith to do any ſuch thing, as hauing power of it ſelfe to iuſtifie, but receiueth ſimply that which is giuen it to doo it, from God. And therefore if wee hauehave but the leaſt ſparke of faith as a man would ſaie, with this concluſion, that there is no life in vsus but that which we hauehave in Ieſus Chriſt: and that all fulneſſe is in him, from whom we draw that which we hauehave, and wherwith we are filled, without all doubt, we hauehave then inough. Wherefore let let vsus learne ſo to belieue in our Lorde Ieſus Chriſt, as that when ſoeuer we ſhall ſtand in doubt, wee yet neuer ceaſe to ſubmit our ſelues vntounto his mercy which can neuer faile, and continually flie vntounto him, knowing right well that all perfection of righteouſnes is in him, and is ſuch alſo as that we ſhall be made partakers thereof, and that although we had but the leaſt drop of faith as Saint Paul ſaith,Rom. 8. and were enuironed and laden with this huge heape of corruption and ſinne that is in vsus, whiche bringeth nothing elſe with it but death, yet if Ieſus Chriſt be in vsus, there is life: that is to ſay, the reſt of the infirmities and corruption of our fleſh, & whatſoeuer els that may hinder our ſaluation, ſhall all bee aboliſhed by the ſpirit of our Lord Ieſus Chriſt, if we hauehave neuer ſo litle a portion, we ſhalbe of whom ſure to liue for euer.
Let vsus now proſtrate our ſelues before the maieſtie of our good God, in acknowledging our ſinnes, beſeeching him to make vsus feele the power and vertue which hee hath giuen vntounto his onelyonly ſonne, that we might thereby be drawne and wholly cleaue vntounto him. And that wee may learne to be gathered togither vnderunder the confidence which hee hath giuen vsus in him, fighting againſt all our infirmities, and in the meane while, that all preſumption and pride be caſt downe in vsus, and that there remaine nothing elſe in vsus, but to confeſſe that as he is iuſt, ſo alſo that it belongeth to him to poure out his righteouſnes vponupon vsus, to the ende wee may enioy the fruite which proceedeth thereof, to wit, the inheritance of the heauenly life. And that hee will not onelie, &c.