Sermons on Galatians, Sermon 18
The. 18. Sermon which is the fourth vponupon the third Chapter.
11. That no man is iuſtifyed by the lavve before God, it is manifeſt: for the rightuous ſhall liue by faith.
12. And the lavve is not of ſaith: but the man that doeth thoſe things, ſhall liue in them.
13. Chriſt hath raunſomed vsus frō the curſe of the lawe, in that he became accurſed for vsus, (for it is vvrittē, curſed is he that hangeth on tree.)
14. That the bliſſedneſſe of Abraham myght come vppon the Gentils through Ieſus Chriſt, to the end that vve myght receyue the promis of the ſpirite by fayth.
WE hauehave ſeene that if men be not worſe than mad, they muſt needes (for all that euer they hauehave) ſeeke their ſaluation in our Lord Ieſus Chriſt. For if they ſticke to the law, they ſhall find nothing there but damnation, as hathe bin ſhewed alreadye: and that doth eueryevery man fynde ſufficiently by hys owne experience. And certeſſe when as Sainct Paule goeth about in the Epiſtle to the Romanes,Ro. 4. c. 15. to ſhew that men beguile themſelues too groſly by truſting in their owne merites: he fayth that the law can worke nothing but Gods wrath and vengeance. For although wee bee already ſufficiently condemned ere God open his mouth to gyue ſentence againſte vsus: yet notwithſtanding, our naughtineſſe is yet deeper ingrauen by the law, when he ſaith that if wee tranſgreſſe but ſome any one point, we become enimies to God, and his wrath muſt needes be kindled againſt vsus. VVhat ſhall we gaine by diſputing, when the determinate ſentence is pronounced by the heauenly iudge? There is nother appeale nor pleading that will ſtande vsus in ſted. So then, let vsus vnderſtand, that to hauehave the true knowledge of the Goſpell, we muſt hold vsus wholly to our Lorde Ieſus Chriſte, that we put not our hope of ſaluation in any other thyng than in his only merciemercy: and for the performance thereof, let eueryevery of vsus hauehave an eye to his owne life. For if men ſift themſelues thoroughly without hipocriſie or feyning, ſurely all cauſe of pleading will ſoone be rid away. The Papiſtes will not in any wiſe graunte that only fayth ſhould make vsus acceptable to God, and that is bycauſe they neuer felt throughly what it is to come before Goddes iudgement ſeate, but hauehave alwayes as it were played with the ſhadow of it. And therefore no maruell though they pardon themſelues in all things. But the very way to bring vsus to the truth and to the pure and right religion, is for eueryevery of vsus to looke into hys owne lyfe, what it is. Now if there were but one myte (as ye would ſay) amiſſe, it is certaine that we were foorthwith in daunger of eternall death. But ſurely eueryevery of vsus ſhall finde hymſelfe a ſinner, not in ſome one poynt alone, but in a hundred thouſande: not in ſome one fault, but in infinite ſortes of faultes. And when wee ſhall hauehave perceiued neuer ſo many miſeries in ourſelues, God knoweth yet many mo without compariſon than we can: for hee ſeeth much cleerer than we do,1. Iohn. 3. d. 20. as ſayth Sainct Iohn in his canonicall Epiſtle. Thus then is our pleading vtterly voyd. Thus is ſentence gyuen that we cannot be iuſtifyed by the lawe, but by fayth only.
And nowe the Apoſtle going forward with his matter, vſeth another reaſon, whiche is, that if wee ſeeke righteouſneſſe in the law, the ſame will be a cleane contrary one to the rightuouſneſſe which Gods children and choſen people obteyne by fayth. For what manner of one is the rightuouſneſſe of the law ſayth hee? [This it is.] He that doth thoſe things ſhall liue in them: that is to ſay, whoſoeuer obeyeth God and doth his commaundements, ſhall hauehave ſaluation for his labour. Lo heere a fayre promis: but what good will it doe vsus? If wee will aſſay to do the things thoroughly which are commaunded vsus, wee ſhall eueryevery one of vsus ſee that God ſheweth vsus our condemnation ſo much the greeuouſer, as if he had ſet it downe before vsus. VVhat would become of our ſaluation, if we ſhould ſeeke it in ourſelues, and be fayne to earne it? Now therfore, when we heere that God is ready to recompence all ſuche as ſhall hauehave ſerued and honored him by keeping of his law: it ſeemeth to vsus before we go any further, that we hauehave gottē a maruellous vantage, Tuſh (ſay we:) beholde, God byndeth hymſelfe too vsus, and warranteth vsus the heritage of heauen if wee ſerue him and fulfill his will. [Yea:] but when wee hauehave compared our lyfe too hys doctrine, we ſhall fynd that his ſhewing of himſelfe ſo liberall and bountifull towards vsus, too bind himſelfe to vsus for our ſeruing of him and for our keeping of his lawe, is a plunging of vsus muche deeper into the gulfe wherein wee were before. VVhat ſhall we do then? VVe muſt reſort to the remedie which the Apoſtle ſetteth downe heere before vsus by the mouth of Abacucke: whyche is that the rightuouſe ſhall liue by faith. Therefore let vsus refuſe the promis of the law bicauſe it is not for our behoof,Abacuk. 2. a. 4. & take the freegiuē goodnes of our god, who reacheth out his armes to receiue vsus, ſo we be cleere rid of al ſelfweening. That is the thing which is ſet downe vntounto vsus here by S. Paule. And it is a reaſon that holdeth of contraries as they tearme it. As for example, if a man ſhoulde ſay that fire heateth: and another wilfull body ſhoulde holde the contrarie it myght be ſayd vntounto him, ſee if yee or froſt do heate or no: doth it not appeere that they be things dyuerſe, repugnant, and vnmatchable? Agayne, if it ſhould be demaunded whither the heate of the Sunne is behooffull for this lyfe or no: what a thing were it if there were no Sunne in the world? we ſhoulde de all of vsus be choked with the filthineſſe of the aire, all the corruption whereof is clenzed away by the ſhyning of the Sunne. Then like as men may reaſon vppon contraries in the order of nature: ſo the Apoſtle ſayeth that wee cannot bee iuſtified both by the law, and by the free fauour of God: that is too ſay, if we bee well lyked at Gods hand, our comming into his fauour muſt be through his owne freebeſtowed goodneſſe, bycauſe hee loueth vsus in oure Lord Ieſus Chriſt, and not for any worthyneſſe that can be in our ſelues. Howbeit, for the better vnderſtanding of this doctrine. Let vsus mark well how it is told vsus heere, that the ryghteouſneſſe of the law is the fulfilling of Goddes commaundementes. And heereby it myght ſeeme to vsus that the doctrine of the law were ſufficient to ſaue vsus, for aſmuch as God hauing reherſed the ten commaundements that are conteyned in the law, hath finally tolde vsus that that is the thing whereby we ſhoulde liue, the thing whereby wee ſhoulde direct our lyfe, the infallible rule, and that wee muſt not ſeeke anie other perfection of righteouſneſſe than that. And that is the very matter wherein we ſtryue ſo muche againſt the Papiſtes, bycauſe that whereas God requireth obedience, they thinke to do him as good ſeruis with the things that are of their owne deuizing. VVherefore let vsus marke that the full perfection of all holineſſe is conteyned in the Lawe. Yea verely as in reſpect of doctrine. For it is not lawfull to adde any thyng to it, and men do but ouerlabour themſelues in vayne, when they bryng in I wote not what deuotious of their owne deuyzing. But it is not ynough for vsus that the doctrine of the lawe dothe ſufficientlye ſhewe vsus what ryghtuouſeneſſe is: wee come too thys poynt alſo, namely whither wee be able to do the thynges that God hathe enioyned vsus. I tolde you thys morning, that wee come farre ſhort of that. And ſo the promis of the law is nothing to our behoofe, and the Papiſts do fowlly ouerſhoote thēſelues in that behalfe. For they hold ſtill this fantaſticall opinion, that God hath not commaunded any thing which we be not able to performe. But we ſee the cleane contrary by Sainct Paule. To confirme theyr error, they alledge, that then God mocketh men, in telling them that he which doeth thoſe things ſhall liue in them. But this knot is eaſye too be vntyed. For if God gaue men no remedye, it is certeine that they ſhould be vtterly abaſhed when he ſayth, that he whych doth theſe things ſhall lyue in them, that is to ſay, no man ſhal liue. At the firſt bluſh (as I ſayd) we may ſeeme to hauehave wonne the goale, ſeing that God hath told vsus, that by keeping his law we ſhall obteine hys fauour, and that there is a crowne of glorie prepared for vsus wherof we cānot fayle: but when we hauehave caſt our cardes, we muſt be fayn to come to this poynt, that no man can atteyne to lyfe by his owne purchace or earning: for why, no man performeth the law. It is not ſayd, he that doeth but ſome one part or other of the lawe, ſhall liue: but he that doeth all that is conteyned in it. VVhat manner of thing then is the rightuouſeneſſe of the lawe? It is a ful and perfect keeping of it, without miſsing or fayling in any point at al. But ſuch a one is not to be found among men, and therefore it followeth that all of vsus are diſappointed, and ſhut out from the promis that is giuen vsus in the lawe. Yet is it not to be ſayd that God mocketh vsus, when he holdeth vsus at the ſtaues ende, bycauſe men deceyue themſelues through their owne pryde, by boaſting of their owne deſeruings. He hath good reaſon to hold them ſo at the ſtaues end: and if there were no law nor any ſuch promis, what would come of it? VVe know that the heathen men would alwayes needes bee in Gods fauour for their owne vertues ſake: and yet in the meane while they knewe there were many faultes in them, and for that cauſe they reteyned the vſe of ſacrifiſing. It is true that they vnderſtood not the end of them: yet neuertheleſſe, their ſacrifiſing was a playne confeſsion that they were indaungered vntounto God, and had neede to be admitted into his fauour. Likewiſe the Papiſtes do at this day packe togither a great deale of pelting traſh, to make attonement with God. And ſo ye ſee that the heathen men did at all times keepe the ſame trade which the Papiſtes keepe at this day. But howſoeuer they fared, their intent was to bee ſaued at Gods hand for their owne deſeruings. Howbeit God telleth vsus that if we thinke he oweth vsus any thing of duetie, we deceyue ourſelues: notwithſtanding, he promiſeth of his owne free goodneſſe, that if we keepe the law we ſhall be reckened for rightuous before him. But now, do we keepe it? No, we come farre ſhort of it, in ſomuch that if we conſider how much we fayle of it, we muſt needs be abaſhed at it. Yee ſee then how it is not without cauſe that God hath giuen vsus that promis, though we reape no profit nor aduauntage by it. For it hath a reſpect to the correcting of the pryde wherewith we be ſo ſore infected, that wee muſt be clenzed of it by ſome violent remedie, or elſe we ſhall burſt. And what remedie is that? Behold, God talketh to vsus thus: Go to, yee murmur at me, if I handle you not after your own lyking: but I tell you, that I will not only poure out my graciouſe giftes and benefits vponupon you in this worlde: but alſo do lay vp an euerlaſting heritage in ſtore for you, ſo yee ſerue me. Serue me, and make me a good account, and then ſhall you be ſure that I will recompence you, both in this life and in the lyfe to come. Gods ſpeaking after that manner is to none other ende, but to ſtoppe mennes mouthes, and to make them acknowledge, that if God puniſh them and ſend them neuer ſo many afflictions, it is ryghtly done in ſomuch that all ſuch as ſhall hauehave well ſifted their owne liues, ſhal be driuen to confeſſe, yea euen vnfeynedly, Alas, if we be not worthie to eate bread for the ſuſtenance of this tranſitorie life vponupon earth, how can we by our own deſerts get the heritage of heauen, whiche is a glory that belongeth only vntounto God? How can we atteyne to it by our owne ſtrength? Yee ſee then that mens combes are quite cut, by Gods giuing of this ſo large and liberall promis vntounto them. And therewithall wee hauehave too note, that the ſame promis is free of itſelfe, and yet fare wee neuer awhit the better for any peece of it, till we hauehave vtterly let go our hold of it. This would be darke if it ſhoulde not bee layde foorthe more at large. The heathenmen (as I hauehave ſayde alreadie) did fully perſwade themſelues that they ſhould be recompenced at Gods hand, if they liued after an honeſt and vnblamable faſhion among men. But that was great follie, or rather ſtarke madneſſe. For howe can God become indetted vntoo vsus, as it is tolde vsus in the ſeuenteenth of Sainct Luke?Lu. 17. c. 10 Though men could do better than the Angelles of heauen, coulde they bynd God too them by it? No: for they bee his aforehand by nature: accordingly alſo as our Lorde Ieſus Chriſte alledgeth the ſimilitude of a ſeruant, not of ſuche ſeruants as are now adayes, but ſuch ſlaues or bondmen as were in thoſe dayes. If a bondſlaue had bin ſlayne a hundred tymes for his maſter, yet was it at his mayſters will whither hee ſhoulde liue or dye ſtill. Therfore our Lorde Ieſus Chriſt maketh his allegation in this wyſe. Go to, ye bee but poore mortall creatures yourſelues: and yet if any of you hauehave a bondſlaue, hee will holde him as an Aſſe or an Oxe: and when the ſeruant after ſore trauell and labour with great payne all the day long, returneth home at night, his maſter will not make him too ſit downe at the table with him: for he hath done no more than his duetie and that which he was bound to do. Now then, ſhall God be of leſſe authoritie or in worſe cace than mortall mē? For ſomuch as you are his, although you indeuer to walke in his obedience, yet can he not be any whit beholden to you. And ſo (as I hauehave declared alreadie) wheras God hathe ſayd in his law, that he which doth theſe things ſhall lyue in them: what moued him to ſuch bountifulneſſe as to promis vsus euerlaſting lyfe? It was not for that he owed vsus any thing. Kill we ourſelues a hundred thouſand tymes to ſerue him, yet cannot that bind him too yeeld vsus any recompence. Howbeit, of his owne ſuperabundant goodneſſe he commeth and ſayth, Although I owe ye not any thing at all, nor you be able to bring aught that may deſerue any recompence, (for you be bound vntounto mee in all poynts and all reſpects:) yet will I rewarde you for your labour. Go to therfore; ſettle yourſelues to your duetie, and do the things that I commaund you, and you ſhall not be diſapointed of your paiment. Thus ye ſee in effect what wee hauehave too remember, as I muſt tell you yet once agayne hereafter. Now the Papiſtes will welynough graunt this in part, but not commonly. For the moſt part (I meene of thoſe that are the Popes right champions) can no skil of thoſe principles at this day. Yet wil ſome of thē graunt, that wheras God hath in his law promiſed the reward of lyfe to ſuch as ſerue him: it is to ſhewe that works are not of ſuch value as to deſerue euerlaſting life, but by reaſon of the promis. But preſuppoſe that God hath bound himſelfe as he hath done: and then they thinke that wee deſerue: and why? For elſe (ſay they) Gods promiſing that he whiche doth thoſe things ſhall liue in them, is in vayne. But they like wretched beaſtes (as I ſayd afore,) conſider not that God ſayeth it not to ſhew that men are able to purchace ſaluation by their owne deſerts: but rather to hold them conuicted, and to bring them to true humilitie, which they ſhunne continually through their fooliſh ouerweening and vain gloriouſneſſe. Now then we ſee that Paules meening is in effect, that if we go about to be iuſtified by the law and by our own works, we muſt not leaue any thing behynd nor forget any thing: for it is ſayd, he that doth all thoſe things ſhall liue in them. But now where is that mā which is ſo forward, that he can boaſt of the full diſcharging of his dutie towards God? None but hipocrities that are beſotted in their owne diueliſh pride, or heatheniſh folke that skorne God and neuer were moued to true repentance, but hauehave alwayes had their conſciences aſleepe or rather bewitched: none (ſay I) but ſuch folks do thinke themſelues to deſerue aught, and they beguyle themſelues. Then ſeing that the righteouſneſſe of the law is ſhut away from vsus, and we be vtterly barred from it: it behoueth vsus to go to another ryghtuouſneſſe, which is, that God take vsus into his fauour of his owne free goodneſſe, and in ſted of receyuing any thing of our bringing, giuegive vsus that thing for our paiment which is none of ours, that is to wit, the obedience of oure Lord Ieſus Chriſt, by deliuering vsus from the condemnation wherein we were plunged, that is to wit by putting away all our offences and ſinnes. As much is ſaid of it in another place, where Sainct Paul treateth excellently well of the doctrine which we hauehave heere.Rom. 3. c. 19 For he doth alſo ſet downe the righteouſneſſe of the lawe. And it is a wonder that the Papiſts hauehave bin and yet ſtill are ſo dulled, that they cōſider not the warning that S. Paul giueth here, being ſo faire and cleere as it is. For it is always at their tungs end to ſay, what? that were a mocking out of al that God hath promiſed, concerning the recōpence that he wil veld to good works. And ſeing he hath ſo often ſayd that we ſhalbe recōpenſed: muſt he not needes diſcharge his promiſe? For elſe men might accuſe him of vntruth. But Saint Paule telleth them alwayes thus: my freendes, if we thinke to ſtand in Gods fauour for our owne deſertes: let vsus conſider the promiſe that is giuen vsus. For when there is any controuerſie among men, either for bying or ſelling or for any other like thing: they will ſay here is the Indenture, let it bee looked vponupon, I report me too that which is conteyned in it. As ſoone as the deed is read, the cace appeareth plaine: and the ſeller will ſay, the ownerſhip [of this thing] is thine, but yet vponupon condition that thou hauehave payed for it. If thou hauehave not payd, thou haſt nothing to do with it. Ye ſee then that whē we fall to ſcanning for the inheritance of ſaluation, we muſt reſort to the cheefe and originall deed or Indenture, that God made betweene himſelfe and vsus. Nowe, that deed or Indenture is the Law. Therefore if men will needes bee payed theyr wages according too their ſeruice, they ſhall finde themſelues rather to be baniſhed from the euerlaſting life, than to come any thing neere it. God may ſay to them that if they performe al that is commaunded them, the heritage of ſaluation is readie for them. But nowe remayneth to bee ſeene whether any man can performe all or no. I hauehave ſhewed you alreadie that no man is able to doo it: and ſo are wee euerie one of vsus ſhet quite out of the doores. The Papiſts conſider not that: but when they heare it ſayde that hee which doth thoſe things ſhal liue in them: they beare themſelues in hand, that that there is no more doubt of the doing thereof: it is ynough that God ſaith the worde. In deede God ſpeaketh the worde, but hee requireth the performance of it at our handes. After the ſame maner alſo do they take this text of Saint Paules where he ſayth,Rom. 2. b. 13 not the hearers of the law, but the doers of it ſhalbe iuſtified. The Papiſts alledge that ſaying, howbeit but to picke out their owne eies withall. For S. Paule pro…eth thereby that we cannot be iuſtified but by performing all that is commanded vsus. The Iewes boaſted that the Lawe was giuen vntounto them, ſaying: Tuſhe, wee hauehave the Lawe whereby it is tolde vsus that we be Gods people. Yea, but it is with condition. And where is [the performance of] that condition? VVill it be found in you? No. But S. Paule ſaith that wee become not righteous by hearing of the Law. For it were a fonde matter if we ſhoulde come to Church too here what is tolde vsus, and eueryevery man returne home to do what hee liſteth himſelf. It behoueth vsus to performe whatſoeuer God cōmandeth vsus: but none of vsus performeth it, & therfore all of vsus are damned, ſayth he. The Papiſtes conſider not this conſequence, but take onelyonly this ſaying broken off from the reſt, namely that ſuch as performe the law ſhall be iuſtified. Yea verely, if there were any ſuch, but where are they?Rom. 8. a. 3. Alſo in the ſame Epiſtle to the Romans he declareth afterward that Gods promiſing of vsus eternall life vponupon condition that we performe the Law, ſtandeth vsus in no ſteed at all, bycauſe we ſhall neuer bring it to paſſe, foraſmuch as by nature we be vtterly contrary to his rightuouſneſſe, and afterward when he hath begotten vsus again by his holy ſpirit, we be ſo much the more bound vntounto him: wee hauehave receyued all our goodneſſe at his hande: and he ſhall but crowne his owne giftes in vsus. Are theſe then merits or deſeruings? [No.] Howbeeit wee muſt paſſe yet further, namely that although our Lorde voutchſafe to crowne our woorkes when they be good, yet they be but partly good, and there will alwayes be matter ynough founde to condemne vsus with. So then we bee quite and cleane bereft of all truſt in our owne righteouſneſſe, not onelyonly bycauſe our workes are not of ſufficient worthineſſe before God: but alſo bicauſe they be to be vtterly miſlyked if we ſhoulde fall to entering into account, and that God liſted to iudge according to the ſayde ſentence, He that doth theſe things ſhall liue in them: for it is all one as if he ſhould ſay, you are all of you dead, damned and paſt recouerie. For why, none of you performeth the things that I require of him, and yet you owe them to me. And that is the cauſe why I ſayd that we muſt go to the ſeconde remedie, that is to wit, to liue by fayth. And S. Paule in the text by me euen now alledged, in ſted of rehercing the ſaying of Abacucke which he had ſet downe in the .xvij. verſe of the firſt chapter,Rom. 3. c. 12 ſayeth that the rightuouſneſſe of fayth hath good recorde in the Law. For the rightuouſneſſe of the Lawe, that is too ſay, the rule that God giueth vsus in his Lawe too iuſtifie vsus with all, is that wee ſhoulde keepe and performe all hys commaundements. But the rightuouſneſſe of fayth ſpeaketh another maner of language. For it ſayth that it is not for men too ſeeke in themſelues the meanes too make theyr lyfe allowable before God, and ſo to receyue the hyre or crowne of it: but that they muſt reſt wholly vppon Gods woorde, ſo as it may be both in their heart and in their mouth. For hee that beleeueth with his heart that our Lord Ieſus Chriſt dyed,Ro. 10. b. 9. and confeſſeth with his mouth that he is rizen againe, ſhall by that meanes obteyn rightuouſneſſe before God. VVe ſee then that Saint Paule vttereth himſelfe the more at large, to the intent that we ſhould vnderſtande, that his ſeparating of the rightuouſneſſe of the Lawe from the rightuouſneſſe of fayth, is too ſhewe that they bee vnmatchable, and can no more bee ioyned togither than fyre and water. True it is that there is no contrarietie betwixt the Lawe and the Goſpell, as I hauehave ſayde afore: for wee knowe that both twaine of them doo come of God. But heere it behoueth vsus too take Gods meening in ſuch wiſe as he declareth it to vsus: which is, that by ſetting the rightuouſneſſe of the Law before vsus, he intendeth to humble vsus and to make vsus condemne our ſelues when we come before him, which thing wee woulde neuer do, if he ſhould not bewray our wretchedneſſe. Therfore when he ſayth that wee ſhall be iuſtifyed by keeping of the Lawe: it is all one as if hee ſhould ſay, wretched wightes, what woorthineſſe or valure weene you to be in your ſelues? VVey my commaundements, and conſider what they import, and therewithall bethinke your ſelues how eueryevery of you hath liued: and ye ſhall be as good as drowned in deſpayre. VVhen God hath ſayd ſo, he addeth the remedie: Come (ſaith he) to the doctrine of the Goſpell. And what a maner a one is that? Saint Paule alledgeth heere the ſaying of Abacucke,Abac. 2. a. 4 how that the rightuous ſhall liue by fayth. And in the ſame place which I hauehave alledged he openeth himſelfe, howe that it behoueth to reſort wholy to our Lorde Ieſus Chriſt. For the worde that ought too bee in our mouth, and in our heart, to bring vsus vntounto God, and too open vsus the kingdome of heauen, is not a worde that ſerueth to holde vsus downe heere beneath, nor too make men beleeue that God will allowe of our owne deſertes, nor too puffe vsus vp with pryde: no, but too holde vsus faſt to our Lorde Ieſus Chriſt. Therefore when we knowe that our ſinnes are wyped out by the death and paſsion of our Lord Ieſus Chriſt: and that by his reſurrection ſuche rightuouſneſſe is purchaſed for vsus, that in ſtead of beeing damned too the gulfe of hell, which is the heritage that belongeth to vsus, and whereof we be worthie, we be made heyres of the kingdome of heauen: and when we know that in Ieſus Chriſt we recouer all that we had loſt in Adam, and the curſedneſſe wherein we be wrapped is taken from vsus, and God hathe ſette vsus free: that is Gods iuſtifying of vsus by fayth.) And in good fayth, when wee hauehave well conſidered the circumſtance of the text that Saint Paule alledgeth out of the Prophete Abacucke: wee ſhall ſee plainly that that is the thing wherevnto the holy Ghoſt leadeth vsus. For the Prophete had ſpoken of the chaſtizements and corrections which God would ſend vponupon the people: ſo as (to looke vntounto) all ſhoulde ſeeme too bee confounded. Now therevpon hee ſayth, that the wicked ſhall but ſwell more and more in their pride, howbeit that they ſhall hauehave no ſure footing, but ſhal ſtūble with all their ſway, & bicauſe they wil nedes exalt themſelues, they ſhall the more caſt thēſelues down, with ſo much the ſorer & fouler fal. That thē is the thing which the prophet vttereth againſt the wicked. And he addeth on the cōtrarie part, but the rightuous ſhal liue by faith. Now wheras he ſaith that the rightuous ſhal liue it is all one as if he had ſaid, that gods children ſhal not find their life neere at hand in themſelues, but that euen when they ſhall hauehave traueled ouer all the world, vp & down, it ſhal ſeme to thē that there is nowhere any thing elſe thā the very dungeons of death, & yet notwithſtāding that miſsing of a preſēt life, they ſhal find a life to come, when they ſhall hauehave nurriſhed it in their harts & mindes by fayth. VVe ſee thē that the Prophets intent is to draw Gods choſen both from the world and frō thēſelues, to the end they may cleaue wholy vntounto him, and not ſeke any other meanes to be ſaued, than by his only grace. But S. Paule hath ſpoken more breefly here, bycauſe he was fully reſolued of all that I hauehave declared heretofore, and which hee himſelfe hath diſcourſed, that is to witte, That fayth teacheth vsus too ſeeke all oure welfare in God. But the Lawe teacheth vsus the contrarie. I ſay it teacheth vsus it, to the ende too ſhewe vsus that to ſeeke it throughly, wee muſt acknowledge that there is not ſo much as one drop of lyfe in vsus. The Lawe then ſayth vntounto vsus, go to, take yee paynes, and do yee ſo much as ye may winne heauen by it. And why doth the Lawe ſay ſo? Not too feede men in their vaine ſelf truſt, of weening ſtill that they can deſerue well at Gods hād, it is not for that: but to prepare thē to receyue the grace of our Lord Ieſus Chriſt with lowlineſſe. For (as I hauehave ſayd alreadie) when we keepe our ſelues aloof from God, and eueryevery man beares himſelfe in hand that he is well worthie to be accepted of him: our Lorde will ſurely be aduenged of ſuch preſumptuouſneſſe, and ſayth, Go to, let me ſee what ye hauehave done: come on, and let vsus fall to reckening: and let him that oweth aught to other pay it. Ye ſhal not be diſappointed by me: I hauehave your wages in my hande, it is readie for you, and if ye ſhall hauehave done all that I hauehave commaunded you, feare not but you ſhall be well payde for your labor. Therefore hie you apace, and let me ſee how you will ſerue me. But (as I ſayd) our Lord in ſaying ſo, prepareth and diſpozeth vsus to know in what plight we be. For when we once perceiue our owne neede, then will wee ſeeke our wantes at his hand. Thus ye ſee how the Lawe leadeth vsus to fayth: but it is a ſtraunge kinde of leading. Howſoeuer the cace ſtand, there is alwaies this cōtrarietie which S. Paule ſetteth down here, namely that we cannot be iuſtified by fayth, except we hauehave firſt knowne and acknowledged vnfeynedly, that we be damned in our ſelues, and that the groūd of our welfare is to know that there is nothing but damnation in vsus. Now at the firſt ſight it might be ſayd that S. Paule hath ſtretched this ſaying of Abacucks too farre, ſeing he ſpake there but of the afflictions of this tranſitorie life. The rightuous ſhall liue, that is to ſay, he ſhal holde out, and although God afflict him & ſcourge him, yet ſhall he not quayle if he ground himſelfe vponupon Gods promiſes. And here the cace concerneth not Gods comforting and deliuering of vsus from the miſeries wherevnto wee bee ſubiect in this world: but it concerneth our euerlaſting ſaluation, which farre paſſeth all the ſtate of this tranſitorie life. It ſeemeth therefore that S. Paule applyeth not this Text of the Prophete aright. Howbeeit let vsus marke, that if the Prophet had looked no further than too thys worlde, that ſaying of his had bin very vaine, ſeeing that afflictions are common both to good and bad. Againe, howe is it that we lyue by fayth? Seeing we bee continually ſubiect to fall into the ſame daunger whereoutof God hath deliuered me once, twice, or thrice before, and that if God hauehave pitied me in ſome affliction to day, ſo as I hauehave felt his fauor, he afflicteth me to morrow with ſome other affliction: what were my life if I reſted vponupon the worlde? So then, the Prophet mēt to declare, that although the faithful be miſerable and do but pyne away in this worlde, yet notwithſtanding they be bleſſed of God euen in this worlde, and all the miſerie which they indure here ſhall turne to their welfare: for why they reſt themſelues vponupon their God. VVherfore we muſt vnderſtand that there is a better heritage than this, and that we ſeeke the true and euerlaſting happines, ſo as we may hauehave a ſtedfaſt continuance of our ſtate. But the woorde Rightuouſneſſe, ought alſo to be well marked. For if Abacucke had ſayde, the wretched ſinners ſhall liue by fayth: it would hauehave ſeemed that hee had ſpoken but to a fewe folke. For it wil well ynough bee graunted that wretched ſinners ſhoulde flee for refuge vntounto God: but as for thoſe that excell in vertue, ought they not to be exempted from the common aray, and to be exalted too a higher degree at Gods hande, and finally too bee iuſtified by prerogatiue? Accordingly as we ſee nowadayes that although there bee nothing but al maner of filth in the Popiſh Ceremonies and Clergie as they tearme it, ſo as they ought to be abhorred both of God and man: yet notwithſtanding, vnderunder colour of their Coules, and all other their trumperie, they ceaſſe not to chalenge God too bee greatly in their det. And beſides this, when theſe dotardes hauehave made muche babling, and trotted and ſcudded vp and downe from altar too altar, and from Chappell to Chappell, and gadded on pilgrimage: to their ſeeming, God ought not to forget any of theſe doings, but all of it ought to paſſe for good payment in their account, beſides an hundred thouſande other Items which they hauehave too ſet downe before him.Math. 21. c. 31. And that is the cauſe why our Lorde Ieſus Chriſt ſayth, that the wretched loce liuers, yea euen the verie whooremongers ſhall much ſooner come too the kingdome of heauen, than … any of all theſe foule toades that are ſo puffed vp with the vaine truſt of their own deſerts, that although their whole life be wicked, and they thēſelues are full of all lothſomneſſe, yet they will nedes bind God vntounto thē, vnderunder the ſhadow of their hypociſie. Now to the entēt to cut off all occaſion of ſuch imaginations, the Prophet ſaith purpoſely, that the rightuous ſhall liue by faith. At the firſt ſight there ſhould ſeeme to be ſome contrarietie in theſe two ſayings. How ſo? Muſt we to the intēt to be rightuous liue by faith? [yea:] for if we liue not by faith, we be not rightuous. For what is the rightuouſneſſe of the Goſpell? It is Gods free giuing vsus a cōuenient remedie whereby to come vntounto him, and to be in his fauor through our Lord Ieſus Chriſt, bicauſe we cannot obteyne rightuouſneſſe by the law. Therfore whoſoeuer liueth by fayth is out of doubt not rightuous of himſelfe. But the Prophet ſaith, that thoſe notwithſtanding are rightuous, which are ſaued by Gods only and free merciemercy. Therfore it is as much as if he had ſayd, that although God giuegive vsus the grace to imploy our ſelues to his ſeruice, and hauehave by his holy ſpirit imprinted in our harts the true feare and honor which we owe vntounto him, ſo as we fight againſt the luſts of our fleſh to the vttermoſt of our power, & ſtriue againſt the ſin that is in vsus, and in our nature: yet muſt we ſhet our eies at all the things which wee woulde fayne find in our ſelues too pleaſe God with, and reſt wholy vponupon our Lord Ieſus Chriſt. If the rightuous muſt be faine to be iuſtified by fayth: who ſhall bee iuſtified by his owne deſeruings? None will take vponupon them, but Diuels, wicked wightes, and enimies of God. Ye ſee then that the Papiſtes euen at this day coulde not deuize to ſhewe betten that they intende not to be rightuous, than by theyr ſtryuing for the rightuouſneſſe of their owne woorkes and deſertes, as they doo. For it is an vtter fighting euen with a ſpyte: agaynſt God and nature. You [Papiſts] ſay you, ſeeke too bee rightuous: and howe? euen by your ſelues, and by your owne workes and deſeruings. VVell, let vsus conſider what the Prophete ſayth: he ſayth not that the rightuous ſhall liue by their workes, but that they ſhall bee ſaued by the onelyonly grace of God. Now if the righteous giuegive ouer all ſelfe truſt of their owne merites, as of force they muſt needes do: it is certaine that ſuch as thinke to make God indetted vntounto thē, by bringing any vertue of their own vntounto him, do wipē & raze thēſelues quite & cleane out of the regiſter of rightuouſneſſe. Thus ye ſee that the Papiſts, ſo long as they dwell in theyr errour, are reiected of God, according to the ſentence which hee gyueth vponupon them heere by his Prophete. And vndoubtedly when as Saint Paule alledgeth this ſaying of Dauid, Happie is he to whome God imputeth not his ſinnes:Ro. 4. a. 6. hee ſheweth well therby,Pſal 32. a. 1. that thoſe men are moſt righteous which do moſt condemne themſelues, and are moſt ſtriken downe, yea and are vtterly out of all hope of themſelues, till God hauehave ſuccoured them by his goodneſſe. Now, when Dauid cryed out, happie is the man to whom God imputeth not his ſinnes: he was not a naughtipacke, nor an vnthrifte, nor a diſpiſer of God, that had neuer taſted what it was too enter into his owne conſcience, and too ranſacke his ſinnes too the quicke: but contrariwiſe God had choſen him, and annoynted him by Samuell, he was an excellent Prophete, his reigne was a figure of our Lorde Ieſus Chriſt, and finally God wrought ſo in him, that he was as an Angell dwelling among men. And yet for all this, he confeſſeth and acknowledgeth his ſinnes, and in confeſsing of thē doth ſorrow and mourne, and is in ſuch vnquietneſſe as if hee were tormented vponupon a racke or torture, till God was ſo gracious to him as to make him taſte of his goodneſſe, and he knewe no eaſe till God had receyued him to merciemercy. Then if God vouchſafe too forbeare the examining of our workes, that is all our happineſſe: the onelyonly way for vsus to become happie, is to hauehave our ſinnes couered, and too be in Gods fauour, howbeeit not in reſpect of aught that is in our ſelues, but by his turning away of his countenance frō vsus damned wretches, ſo as he conſider vsus not as of our ſelues, but accept vsus for his onelyonly ſonnes ſake, accordingly as wee ſee howe Dauid ſpeaketh of it in another text,Pſ. 143. a. 2. ſaying: Lorde enter not intoo iudgement with thy ſeruant, for I knowe that no man liuing ſhall bee found righteous in thy ſight. VVherefore let vsus marke well, that according as eche man ſhall hauehave profited in the feare of God, ſo alſo will he be the more abaſhed at his ſinnes, not for three or foure monethes, but ſo as hee ſhall abhorre them all his life long, forſomuch as hee ſeeth that hell is alwayes readie to ſwallow him vp at one chop, if God ſupplyed not his wantes, and drewe him not as it were out of the gulfe of death. And therefore it is ſayde that the righteous ſhall liue by fayth, to the ende that the ſame ſhould ſerue as a leſſon, not for a three or foure monethes onelyonly, nor for thoſe onelyonly whiche are not of ſo perfect life as other men: but as a leſſon that God ſpeaketh, euen to ſuch as are the moſt excellent. And ſurely, that alſo is the thing wherevnto wee muſt referre the woord Liue, ſo as wee may liue not for a litle while, nor for a day, nor for two or three monethes, but cōtinually in Gods free goodneſſe, & ſeeke the ſame from day too day,Coloſs. 3. a. 3 euen to the end. And although our life be hidden in this world (as S. Paule ſayeth) and wee ſee nothing but death before vsus: yet let vsus not ceaſſe too repoſe our ſelues vppon this promis, that our life is ſure for aſmuch as God hath taken it intoo his cuſtodie, and will keepe it ſafely, and therevnto hath left vsus ſo good a pledge of it,Deut. 30. c. 12. & Rom. 10. a. 6. that is too wit, our Lord Ieſus Chriſte, who died and is rizen againe for vsus, and therefore wee ſhall not neede too ſay any more, who ſhall go vp into heauen, or who ſhall go downe intoo the deepe, or who ſhal paſſe ouer the ſea? For the woord is in our mouth and in our hart, in aſmuch as wee know that our Lord Ieſus Chriſte went downe too hell, that is too ſay (as wee ſhall ſee in the next ſermon by Gods leaue) that he became accurſed for vsus, whiche is the thing that muſte content vsus: and afterward went vp intoo heauen, whereof the gate is opened vntounto vsus, euer ſince he entred in thither in our behalfe. Therefore let vsus take all our hold there, and ſuffer our ſelues too be as poore dead men in this worlde, wayting for the diſcouerie of the lyfe that is promiſed vsus: for no doubte but God will in due tyme diſcouer it and manifeſtly ſhewe it vntoo vsus, in ſuch wyze as wee ſhall fully inioy it as it is preached too vsus by his Goſpell.
And now let vsus fall downe before the maieſtie of our good God with acknowledgement of our faults, praying him to make vsus feele them more and more, and that wee may bee ſo touched with them, as it may beate vsus flat downe before him, & make vsus ſigh and grone vnderunder the burthen of our infirmities and vices wherewith we be hē med in, till he hauehave clenzed vsus throughly of them: and praying him alſo too beare with vsus during this mortall lyfe, till he hauehave fully deliuered vsus from the bondage of ſinne, and from the bondes of Satan wherein wee bee hild as nowe, till he hauehave ſet vsus vtterly free from them. That it may pleaſe him too graunt this grace, not onelyonly to vsus, but alſo to all people &c.