Three Propositions, Speech 3
The ſeconde Propoſition or ſpeache, of M.I. Cal. vponupon the ſeconde to the Galat.
15 We which are Iewes by nature, and not ſinners of the Gentiles:
16 Knowing that a man is not iuſtified by the workes of the lawe, but by fayth in Ieſus Chriſt, wee alſo hauehave belieued in Ieſus Chriſt: to the ende that wee might be iuſtified by the faith of Chriſt, and not by the workes of the lawe, bicauſe that no fleſh ſhalbe iuſtified by the workes of the lawe.
17 Nowe if in ſeeking to bee iuſtified by Chriſt, we our ſelues alſo are founde to be ſinners: is Chriſt therfore the miniſter of ſinne? Be it not ſo.
18 For if I build againe the things that I hauehave deſtroied, I make my ſelfe a trangreſſour, or treſpaſſour.
19 Verelie, I hauehave beene through the lawe, dead to the lawe, to the ende that I might liue to God: becauſe I am crucified with Ieſus Chriſt, to the ende I might liue to God.
20 So I liue, and yet nowe not I, but Chriſt liueth in me: and in that, that I nowe liue in the fleſh, I liue in the faith of the ſonne of God, who hath loued me, and hath giuen him ſelfe for me.
21 I doe not aboliſhe or take away, the grace of God: for if righteouſnes be by the lawe, Chriſt then is dead in vaine.
WE hauehave ſeene & heard howe this doctryne ought to bee vnderſtood, to wit, that we are iuſtified by the faith of Ieſus Chriſt. But nowe it remaineth to handle the reaſon that S. Paule bringeth, to wit, that neceſſitie inforceth vsus to ſeeke this righteouſnes which is giuen vntounto vsus, thorowe the grace of our Lord Ieſus Chriſt: for if there were any other meane thereof,No righteouſnes to be found in any, either in heauen or in earth, but in Ieſus Chriſt alone. men might receiue and take it, but when we knowe, that after wee hauehave ſought aboue and beneath, and that we hauehave made our circuites and iourneyes as it were, both in heauen and in earth, and yet notwithſtanding behold we are ſhut vp, and that there is no righteouſnes in any man lyuing: thereupon we may verie well and ſafely conclude, that we muſt be ſaued through the grace of our Lord Ieſus Chriſt, or els yt we are all loſt & condempned. This then is that wherupon S. Paul ſtandeth at this time. So this ſaying ought well to be weighed, that the Iewes ſtoode in neede to obteine righteouſnes through faith: becauſe that no fleſh ſhalbe iuſtified by the woorkes of the lawe. And indeede it is certaine,No way of deliuerance from Gods curſe but Ieſus Chriſt. that we ſhall neuer come with a good affection to our Lord Ieſus Chriſt, if this be not rightly imprinted in our hartes: to wit, that the curſe of God holdeth vsus faſte locked vp & incloſed, and that we can not any maner of way come out of it, but by this meane. Euen as a ſicke partie, when his diſeaſe preſſeth & wringeth him, and that he is not able any lōger to indure it,A fit ſimilitude well purſued and applied. he will ſubmit him ſelfe to the Phiſition, and wil binde and tye him ſelf to receiue theſe things, which ſhalbe ſharp & bitter vntounto him. He that is mery & maketh good cheare, will not goe to ſeeke the Phiſition, when he is wel diſpoſed to drinke and to eate, and that hee findeth him ſelfe to hauehave a good appetite or ſtomacke: euen ſo is it with vsus:None can come rightly to Chriſt, but ſuch as are wounded with Gods iudgements. for vntill ſuche time as Gods iudgement hauehave in ſuch ſort wounded vsus, that we be as it were poore ſcattered & loſt people, & to be ſhort, that we be as it were drowned or ſwalowed vp in death, wee will neuer come in good earneſt to our Lord Ieſus Chriſt. It is true that this doctrine may well be receiued, and that they which ſhall heare thereof, will bowe their eares and hearken, when ſome ſhall ſay to them, that there is no other righteouſnes, but the grace of God. There are verie many ſcoffers and ieſters that allowe this, but it ſhall not bee in trueth, for there is nothing but hypocriſie and diſſimulation amongeſt them. Let vsus then holde this faſt, that we muſt beginne at this ende, when wee woulde knowe wherein our ſaluation ſtandeth: and howe ſo? For wee muſt of neceſſitie ſtriue to atteine that:Feeling of death in our ſelues, bringeth vsus to life before God. we muſt I ſay, beginne at death, to the ende that that may leade vsus to life. And this is the cauſe wherefore Saint Paule largely laying out the matter which wee hauehave to handle in this place, ſummoneth and proceedeth againſt all mankinde. On the one ſide he ſheweth, that though the Gentiles had not the lawe written, yet that theyr conſcience did ſuffice to condemne them, and that God exerciſed in the ſame his iudgement, to their condemnation,Rom. 2.12.14.15. and that theyr owne very thoughtes were ſo many Summons, to bring them before the heauenly iudgement ſeat, to declare vntounto them that they were altogeather accurſed. On the otherſide, concerning the Iewes, if they woulde glory and boaſt in the lawe,Rom. 2.1.2. that is it that doeth condemne them, as S. Paule ſaith. Thereupon he concludeth, that it behoueth eueryevery mouth to bee ſtopped and ſhut vp, and that wee ſhoulde confeſſe, that there is nothing in vsus but confuſion and ſhame of face, and that if wee ſhoulde yeelde vp an accounte before God,They that flatter them ſelues in theyr ſinnes, had neede to be rowſed vp. wee ſhoulde be ſo muche the more drowned in diſpayre. And indeede becauſe that men rocke them ſelues a ſleepe as it were in their owne hypocriſie, S. Paule doth in a maner thunder againſt them, that iuſtifie themſelues and flatter themſelues, ſaying: Thinkeſt thou that God accepteth mens perſons? Thou preſumeſt indeede to condemne others: and who or what art thou? Verily, duſt: & yet thou takeſt vpō thee the office of iudging, and wilt needes hauehave this authoritie, when thou thy ſelfe canſt not be exempted frō the iudgement of God. Mark then how it behooueth vsus to be awaked and ſtirred vp, that we ſeeke not our righteouſneſſe any where elſe, nor by any other meane, but onelyonly by our Lord Ieſus Chriſte, and that we learne rightly to examime our life, and not onelyonly to goe beyonde, a certaine free and willing condemnation of our ſelues, as tranſgreſſours of the lawe, and blame worthie before God,Before Gods mercy can bee ſweete vntounto vsus we muſt be wō derfully caſt down in our ſelues. but to bee altogeather confounded and moued with ſuch an aſtoniſhmēt that we ſhoulde not knowe on which ſide to turne. Beholde I ſay, howe wee may geue opening and entertainement to the doctrine, which is handled in this place by S. Paul. And ſo let vsus wel and rightly weigh theſe woordes, That no fleſh ſhalbe iuſtified by the woorkes of the law: and alſo let vsus marke, that this is it that ought to bring vsus too our Lorde Ieſus Chriſte, and to the faith of the Goſpel, to the end that through the grace of GOD we may at the laſt be ſaued. And moreouer that which ſome ſtand ſo much vponupon, touching theſe wordes, The workes of the law, as though S. Paul ſpake of nothing but the Ceremonies, that I ſay hath bin in part reprooued and handled, and wee hauehave declared, that ſo to take the woorde is an ouerfoule folly. And indeede Paule meneth no other thing in this place, then that which is ſaide in the hundred fortie and third Pſalme,Pſalm. 143.2. when Dauid beſeecheth GOD that hee woulde not enter into iudgement and accounte with him: (for hee addeth the reaſon) that no man liuing ſhalbe iuſtified in his ſight. Dauid ſpeaketh not in that place of the woorkes of the lawe, but it is to ſhewe that if GOD woulde exerciſe the office of a Iudge, that then our lyfe ought to bee aunſwearable thereto: And to knowe wheather wee ſhoulde bee acceptable before him or no, what ſhoulde bee doone in that behalfe? Shoulde wee not be paſt hope? Yes indeede, and why ſo? For there ſhall not bee founde any liuing creature, that can be iuſtified. And what meaneth that woorde? that is to ſaye, that any man can bee founde ſo iuſte in Gods ſight,None is of him ſelfe iuſt before God. that thereby he can be abſolued and diſcharged before him. So then when Paul ſpeaketh heere of the workes of the lawe, it is not to this ende that the diſcourſe wc he maketh ſhold be reſtrained to the ceremonies onelyonly: but he ſpeketh expreſly (as wee hauehave already declared) of the woorkes of the lawe, becauſe that the deceiuers which at time ment to corrupt the puritie of the Goſpell, did alwayes alledge & ſet out ye Ceremonies. Now Paul ſpeaketh here as of the onelyonly remedy that ſerueth to draw men frō condemnation, as alſo mention is made thereof in the fifteenth Chapter of the Actes of the Apoſtles,Act. 15.10.11 and in that place it is ſaide, that wee cannot be iuſtified by all that which is conteined in the lawe of Moyſes, but that we muſt come vntounto the faith of Ieſus Chriſt. In the lawe of Moyſes there were waſhings, ſacrifices, & to be ſhort many means to be recōciled to God by.He that hath Chriſte and his merits hath al. But what? all that was but a figure and ſhadowe, to bryng the people to Ieſus Chriſte. It followeth then that when wee hauehave the ſatiſfaction that is purchaſed vntounto vsus by Ieſus Chriſte his death, we hauehave all: neither neede we the law to ſupply any thing whatſoeuer:A ſhifting and vaine obiection anſwered. and though we had all, that it were poſſible to finde out of our Lorde Ieſus Chriſte, we ſhould hauehave nothing at all: And yet notwtſtāding it ſhould ſeeme, yt this argument or reaſon is not ſufficient & ſtrōg enough: for albeit that we be not fully iuſtified by the works of the law, yet a man might ſaye, that wee are in part iuſtified therby: which if it be true, we are not altogeather iuſtified by faith, for there is in it, but one part of our righteouſneſſe. Beholde howe the Papiſtes are abuſed and deceiued: for they wyll not ſay, that wee are able, without the grace of our Lorde Ieſus Chriſte, to obteine ſaluation, that wee are able to glory and boaſt before God of our ſelues, as though wee had in our ſelues all that which is requiſite, to obteine euerlaſting life by,Papiſts ſhiftes and ſubtilties. they wyll not ſpeake ſo: but they will ſay, that wee are ſinners, that there are infirmities and weakeneſſes in vsus, and that we hauehave in our ſelues manyfolde imperfections, and that our Lorde Ieſus Chriſte muſt of neceſſitie remedy and redreſſe them, and that in the vertue of his death and paſſion our ſinnes are pardoned: but yet for all that they ſay, that we may hauehave a portion of righteouſneſſe in vsus, which righteouſneſſe they call partiall, or parted, becauſe it is as it were parted betwene god & man: & moreouer they ſay, that the remiſſion and forgeueneſſe which is beſtowed vppon vsus, when we are to obteine pardon of our ſinnes,A moſt horrible blaſphemie. is not free, but that ſatiſfactions on our behalfe muſt be added thereto. And this is that which hath cauſed them to deuiſe theyr Maſſe, Trentals, Diriges, Pilgrimages and ſuche like. Beholde alſo the fundations wherupon they builded their Purgatorie.Maſſe, Pilgrimage, Purgatorie, and ſuche baggage, vponupon what grounde the ſtand. To be ſhort we ſee, how the Papiſtes wyll indeede confeſſe, that our Lorde Ieſus Chriſte is neceſſarie for them, but they meane onelyonly in parte, and to ſupplie that, wt they themſelues want. And yet they attribute to them ſelues thus much, that they are able to purchaſe fauour before GOD, that they are able to merite and deſerue at the leaſte ſome part and portion of theyr ſaluation, and that when they ſhall hauehave offended, that they are able to amende and repayre the faulte, and that by theyr ſatiſfactions and works as they cal them of ſupererrogation. Now it ſhould ſeeme that this argument did fight againſt S. Paule. Marke his ſentence: we are not iuſtified but by faith, for alſo a man is not iuſtified by the woorkes of the lawe. Some might reply after this maner. Let vsus put the caſe, that though we be not wholy iuſtified by the woorkes of the law,A popiſh and peeuiſh reply. yet this meaneth not but that we may hauehave ſome part and portion of righteouſnes therin. It followeth then, that wee are not altogeather ſaued by our Lord Ieſus Chriſte, but that this is a ſupply or an addition. But Sainte Paule ſuppoſeth that which is true, that for aſmuche as GOD in forbidding to commit whoredome hath alſo forbidden, to robbe, to lie, and to blaſpheme, and all the reſt, that he that faileth in one point is culpable and guiltie of the whole, as S. Iames ſaith in the ſeconde Chapter.Iames. 2.10. And the better to perceiue and vnderſtād this, we muſt come to the promiſes, and to the threates of the lawe.
Concerning the promiſes:Promiſes. It is not ſaid, He that ſhal do ſome part of theſe things ſhall lyue in them,Leuit. 18.5. Rom 10.5 but it is ſaide hee that ſhall doe theſe thinges. God then requireth a ſounde and full accompliſhment of the lawe: otherwiſe there is no righteouſneſſe. And who is hee that fulfilleth the ſame? Truely there hath not beene yet any ſuch founde. It followeth then that this promiſe is indeede of no force, ſeeing that men faile in the performance of pointes put downe with the ſame.
Threates.Now let vsus come to the threates which ſhalbe declared more largely here after: but yet now we may in one worde ſee that which God pronoūceth:Deu. 27.26. Galat. 3.10. Curſed be he, that ſhall not perfourme all theſe things. When he ſaith, that we are curſed if wee accompliſhe not all the whole lawe, and doe not ſatiſfie the leaſt point or title, and the vttermoſte farthing, as men ſay, behold how Saint Paules argument is forcible and ſtrong, that is, that there is no partiall righteouſneſſe as the Papiſts imagine and affirme, becauſe God will not hauehave his righteouſneſſe cut and hewen in peeces and morcels, but declareth vntounto vsus, that we are al debters and faultie, becauſe we faile and fall before him. Marke then howe wee muſt come to our Lord Ieſus chriſt. And moreouer it is certaine that when a man ſhall take all that hee hath or is able to bring before GOD, there is nothing in him but a curſe.All that man hath of himſelf is accurſed before God. For all that which the Papiſtes hauehave imagined and forged touching theyr freewyll, theyr meritorious works or workes of ſupererrogation, all that I ſay, is nothyng elſe but vanitie and illuſions of Satan. So then in the firſt place wee cannot be iuſtified, becauſe we cannot hauehave of our ſelues ſo muche as one good thought. And beſides, although God ſhoulde hauehave renued vsus by his ſpirite, and albeit wee ſhoulde deſire too obey him: yet ſo it is that as wee trauaile in our iourney and way, wee ſhall ſtumble much and take many falles,2. Cor. 3.5. yea there wyll bee many croſſe wayes, in ſuche ſorte, that wee ſhall continually fayle and faulte in our dueties. Seeing then it is ſo we muſt not put our confidence and truſte in the woorkes of the lawe, neither in all that which is conteined therein. And behold howe wee ſhall hauehave the perfecte accompliſhment of all righteouſneſſe in the grace and fauour of our Lorde Ieſus: and marke withall,Perfection and fulneſſe of righteouſneſſe is to be founde in Chriſt onelyonly. how we ought to vnderſtande this ſentence. Nowe thereupon Sainte Paule maketh an obiection becauſe that this doctrine hath alwayes been ſubiect, to many ſlaunders and blaſphemies: For the Diuel ſeeketh nothing more thā to blinde, & to make bs beleeue that wee are able to purchaſe and get eternall life through our merites. And beholde wherefore it is, when men preach, there is nothing but the free goodneſſe of God that ſaueth vsus, that there are ſo many replies made: The reaſon is, becauſe it is cōtrary to our fleſhly vnderſtā ding and reaſon:Mans nature excellently painted out. for wee are alwayes in cumbred with vayne fantaſies, and indeede puffed vp with preſumption and pride, and bring both that and many other faultes from our mothers wombe with vsus, ſo that it is very harde vtterly to roote it out of our hearts. We cannot then be perſwaded that our ſaluation conſiſteth altogeather in the mercy of God, and indeede there was neuer yet anye of the Philoſophers that knewe it. The Gentiles verily and Pagans did vnderſtande, that they were all ſinners & that they had neede of ſome remedy therfore. They had theyr Sacrifices, their waſhinges and perfumes, as alſo had the Iewes? But what? They alſo ſtaied thē ſelues vponupon their merites. Beholde then why S. Paul now bringeth this queſtion and ſaith, If we alſo, that is to ſay, the Iewes: For this woorde alſo weigheth much in this place, as if he ſhoulde ſaye, not onelyonly the Gentiles are knowne to be ſinners, and theyr iniquitie is layd open: But alſo euen we, who are the elect and choſen people of God, who hath the promiſe of adoption, who hauehave this dignitie more than all the worlde hath, that God acknowledgeth vsus for his inheritaunce, wee, I ſay are ſo much the greater ſinners, by howe much we beleeue in Ieſus Chriſt. But he ſpeketh this in the perſon of theſe mē,All Expoſiters are not by and by to be admitted. that were not able to vnderſtande this doctrine, neyther yet woulde quietly receiue it. It is true yt this place is otherwiſe expounded by ſome others but there is neither ſalt nor ſauour in it: and that is the cauſe why I buſie not my ſelfe there in. They ſuppoſe that S. Paul ment to ſay thus much,Mens mouths accuſtomed to wicked ſpeaches. that if we be foūd ſinners, when we beleue in Ieſus Chriſt, it followeth thereon that Ieſus Chriſte hath not brought righteouſneſſe too vsus, but this is far from the purpoſe, as wee may eaſily perceiue, by the anſwere adioyned. To be ſhort, Saint Paule meaneth too abate and beate downe in this place, that blaſphemie, which was then in many mens mouthes: that is to ſaye, that our Lorde Ieſus Chriſte ſhoulde be the authour of ſinne, yf that the Iewes themſelues, ſhoulde be founde ſinners when they beleeue in him: For when the Iewes truſted in their Ceremonies, and ſatiſfactions of the lawe, they ſuppoſed indeede that they were diſcharged before God, and did ſanctifie themſelues. As wee ſee alſo that Iſaiah attributeth that vntounto hypocrites, to boaſt themſelues in ſuche ſorte to be holy, that they ſuppoſed al other to be prophane, polluted, and filthy people in reſpecte of themſelues. Beholde then this fooliſhe preſumption wherewith the Iewes were, as a man woulde ſay, made drunke: to wit,Some ſuppoſe them ſelues in good ſtate whē they are very euill. that in not comming at all too our Lorde Ieſus Chriſt, they thought that they were pure and cleane from al ſinne. But when they come too beleeue in our Lorde Ieſus Chriſt, then they vncloth themſelues and ſpoyle them ſelues of all regarde of that whiche they thought indeede to belong vntounto them, as good and profitable. For they are caſt downe in them ſelues, and theyr iniquitie was made manifeſt, which before was hid and ſecrete: So that it ſeemeth that this promiſe of our Lorde Ieſus Chriſte ſhould be vaine, & that hee ſhoulde bee the author of ſinne. But Saint Paul aunſwereth: Be it neuer ſo, deteſting as it were ſuch a blaſphemie, as he hath begunne to ſpeake. But before we come to aunſweare this argument, that wee may well abſolue it, wee muſt declare, that this is repugnant and contrary too all the doctrine of the Goſpell. For what is that,The ſumme of the Goſpell. which is preached vntounto vsus thereby, but this, that wee may in full truſt appeare before God to call vponupon him, and to bee hearde of him. And this is wrought by the meane of Chriſtes righteouſneſſe. It followeth then, that the doctrine of the Goſpell ſheweth vsus howe wee are iuſtified before God,Iohn 10.9.10. ſo far of is it, that it eſtabliſheth ſin. And as it is ſaid, that when the holy Ghoſte ſhall come, it ſhall not be onelyonly to reprooue the world of ſinne, but of righteouſneſſe alſo, to the end that we ſhould not ſeeke it in any, but in him, in whō it is, that is to ſay, our Lord Ieſus Chriſt. Wherfore this ſolution is general when S. Paule ſayth, that if hee builde that which he hath deſtroyed, he ſhalbe a tranſgreſſour, that is to ſay, he ſhall do againſt nature. But afterwardes hee commeth ſomwhat more nigh to the matter, ſhewyng that it cannot ſo be, and that it is a falſe obiection: For I am (ſaith he) dead vntounto the law through faith, and am raiſed vp with Ieſus Chriſte, to liue with God: He ſheweth heere, that when they that ſuppoſed for a ſeaſon that they were iuſt, bewrayed them ſelues to bee ſinners, and were conuicted thereof, and that their iniquitie in ſuche ſort appeareth, that they remaine aſhamed,True fight of ſin, and vnfeigned humblinge for the ſame, proceedeth not properly from Chriſt, but frō the law. to the end they might bee truely humbled and caſt downe, that this proceedeth not from Ieſus Chriſte, but rather from the miniſtery of the law. Nowe true it is, that Saint Paule is in this place briefe and ſhort, and this ſhortneſſe maye happily make him ſeeme darke. But wee maye take that, which is more fully declared in the vii. Chapter to the Romans, and make it to ſtande vsus in ſteede of a key, for the opening and vnderſtanding of this place. There Saint Paule demaundeth whether the law bee the cauſe of ſinne. No,Rom. 7.7.12. ſayth hee, and reiecteth it as a blaſphemie. The lawe is good, iuſte and holy: But this is it, ſinne is diſcouered by the lawe, and after that ſorte indeede it killeth vsus. The lawe bringeth and offereth vntounto vsus a doctrine of life, as Moyſes alſo proteſteth and witneſſeth, ſaying,2. Cor. 3.7. Beholde life: and yet Saint Paul ſaith, that it bringeth nothing but death. Yea indeede, but that is by reaſon of our faulte. The Lawe then killeth vsus, not by it ſelfe but by circumſtaunce, becauſe it is vntounto vsus as a glaſſe, to cauſe vsus to beholde our owne condemnation. Nowe purſuing his purpoſe hee ſayth, that when the lawe condemneth vsus not,Rom. 7.8.9. it is as it were dead: For ſin (ſayth he) lyueth not when the law is dead. And yet this ſhoulde be darke, if it ſhould not be opened and declared. When he ſaith that ſinne liueth not, when the lawe is dead it is to ſhew, that mē are negligent and careleſſe, and that they rocke themſelues a ſleepe in vaine flatteries and deceipts, ſo long as they are not reprooued by the lawe.The preaching of the law moſt neceſſarie, ſpecially for theſe dayes wherein men are growen to lewdneſſe of conſcience. Behold then ſinne which is dead, when the lawe is blotted out or defaced, that is to ſay, ſo long as men doe not examine them ſelues by Gods lawe, and according to that which he cō maundeth, and call not themſelues to an account to knowe, whether they dutifully behaue themſelues or no, they forget themſelues and enter not deeply into thē ſelues: For this muſt ſtande true, that ſo long as they are not carefull and watchfull, theyr conſcience is ſenſeleſſe & void of feeling. And after this maner is it the lawe being dead, maketh ſinne alſo to die. But doeth the lawe liue?Howe the lawe is ſaid to liue. That is to ſay, hath the lawe her force and power to ſummon vsus before God, to cauſe vsus to ſeeke what manner of men we are, to the end that we ſhould not flatter our ſelues: Then behold ſinne, which is as it were raiſed vp againe, where as before wee made no accompt of it, yea it maketh warre againſt vsus, and perſecuteth vsus ſo farre, that we are brought to all extremitie. But then we die (ſaith Saint Paul:Rom. 7.9.) for hee addeth, I was aliue without the lawe. In ſaying that hee was aliue, hee meaneth it not of a common life, but that he was ſaued: for this worde life, is put and vſed, for righteouſnes and ſaluation. I liued (ſaith hee) that is, I thought my ſelfe to bee iuſtified, and to bee accepted before God, and to hauehave obteined euerlaſting life. And why ſo?We are not in the beſt ſtate when wee ſo thinke our ſelues: neither are we in the worſt, when God maketh vsus ſee our vilenes and iniquitie. becauſe hee had caſt the law verie farre away. But when the law once had her courſe, & I thought well vponupon it, I ſaid, alas: am I not conuicted and vanquiſhed? Doe I not nowe know what manner of man I am? Can I nowe eſteeme my ſelfe innocent? No verely: for ſo farre off is it, that I can do ſo, that I finde within my ſelfe a bottomleſſe depth of ſinne: So then when I knewe the lawe, the lawe ſlue me. And this is that, which the Apoſtle now meaneth when he ſayth, that it is by the lawe that he is dead. Nowe to dye to the lawe may be taken after two ſortes: as ſometymes it is taken for iudgement, becauſe that then wee can perceiue nothing but damnation. And alſo wee may take theſe wordes to dye to the lawe, in this ſenſe, as not to come nigh to it, nor to hauehave any thing to do therwith:A good leſſon for miniſters, to teach them to hauehave care both what they ſpeake, and how they ſpeak. for S. Paul abſteined as muche as was poſſible for him, from making his doctrine odious & hatefull among the Iewes. If he had ſaid: I am dead: it had not bene right. But when he ſayth, I am dead to the lawe, that importeth, that we are no more any thyng at all, and that we finde not in it any matter of ioy. Nowe he ſayth, that this is, by the lawe, and not by Chriſt: we ſee how he turneth away this ſlander: Ho, our iniquitie is vncouered, it followeth then, that Chriſt bringeth and manifeſteth ſinne.
Many men ſay, that this commeth from Ieſus Chriſt and not from the lawe, but we may ſee the contrary: for if the lawe be dead, it foloweth that we alſo die with it, becauſe wee are condemned in Gods ſight: we ſee that all the promiſes that are conteined therein, cannot make vsus glad and reioyce: wee ſee, that in ſteade of being accepted of God, we are accurſed and altogether confounded. Seeing then that ſo it is, that the law,The lawe, and not the Goſpel, condemneth. when Chriſt appeareth not, killeth vsus and inforceth vsus to dye with it: we will not, nor we cannot impute that to the grace of God, and to the faith of the Goſpell, but wee will rather impute it to that which ye lawe ſaith vntounto vsus, we ſhalbe iuſtified, and we ſhall obteine ſaluation, when we ſhall hauehave accompliſhed all that, which it ſheweth vsus & teacheth vsus. For looke how much more high the lawe lifteth vsus vp, ſo muche the more ſhal we fall, into moſt deepe pittes and whirlepooles: wherfore we are farre remoued from this righteouſnes of faith by the lawe: we died then to the lawe,The promiſes of the law hauehave a condition adioyned. in as much as God adioyneth this condition, to all the promiſes thereof: to witte, that if we keepe it, and doe according to that which he ſaieth vntounto vsus therein, wee ſhalbe recompenced. Nowe beholde all we are dead and loſt. And why ſo? for this is not ſufficient that God ſpeake, but we muſt looke to the conditions, as whether we be anſwerable to that which he commaundeth vsus, and then we ſhal finde, that we goe altogether a contrarie courſe or backward, as it were. It foloweth then, that when hee ſhall hauehave ſhewed vsus the way, we ſhall behold our ſelues accurſed, condemned, and plunged in the bottomleſſe pitte of hell. Nowe we hauehave the true ſenſe and vnderſtanding of this place. But hee addeth afterwardes the meane, that is, that hee hath beene deade with Chriſt: but with all, hee immediatly giueth vntounto vsus the doctrine, that was, to the ende he might liue to God. He ſheweth then,This is a liuing death, and a dead lyfe. that there is a liuing death, as there is alſo a dead life. The life that he calleth deade, is that falſe preſumption with which men deceiue them ſelues, when they imagine that they are iuſt and righteous before God. They liue, but it is in their owne fantaſie, and that life is nothing els but dead: for becauſe they ſeeke not the mercy of God, that is the reaſon, why they ſuffer them ſelues, to go wholie to deſtruction.To know that God knoweth our ſinnes, and to hauehave a ſenſible feeling of his iudgements for them, is the readie way to come to the apprehenſion of the grace of Chriſt. Now there is alſo a quickening, or a liuing death, when we dye, being confounded in our ſelues, becauſe God knoweth our iniquitie & tranſgreſſion, and that we are ſcattered to bee in that life, as it were condemned creatures. And this is that, that bringeth vsus to life. And this is that alſo, which I hauehave ſaide heretofore, that we ſhal neuer ſeeke after the grace and fauour of our Lord Ieſus Chriſt, tyll ſuch tyme as we bee wounded with the iudgementes of God, and that ſo deepely, that we are not able to indure any longer, neither knowe on which ſide to turne vsus. We hauehave then yet nowe at the length, the vnderſtanding of this place: that is, that Saint Paule declareth,Three eſpeciall pointes of doctrine. that our Lorde Ieſus Chriſt placeth vsus not in condemnation, but that it is the lawe which doeth that: and beſides we learne, that albeit we dye to the lawe, when we are dead with Chriſt, yet that notwithſtanding we obteine a newe life, and moreouer, he declareth, that this newe lyfe of ours, is without our ſelues. And in that hee fayeth, In that that I nowe liue, I liue not any more (ſayth hee) my ſelfe, but Ieſus Chriſt liueth in me, he ſetteth out and declareth this matter, which wee ought wel to marke, and hold faſt: for without this ſaying, wee ſhall neuer purely and ſimply perceiue, what this meaneth, to bee iuſtified, by or thorowe fayth. For diuers hauehave deceyued them ſelues, when they hauehave found theſe wordes, that we are iuſtified, by the doctrine of the lawe:A double error. for they meane when wee are iuſtified, that our Lorde draweth vsus out of the corruption in which we are, and that hee reneweth vsus by his ſpirite, to the ende that we ſhould ſerue him: and alſo they declare, that the good woorkes which the Chriſtians doe, are no more from the lawe but from them ſelues. And ſo that indeede, which ſeemeth to hauehave eſtabliſhed and ſtrengthened Sainct Paules doctrine, doeth nothyng els, but corrupt, peruert, and marre the ſame: for they make this diſtinction,A doltiſhe diſtinction. that there are certayne woorkes of the lawe, which are the workes that men doe of their free will, and of their owne motion and accorde, as where they ſuppoſe to merite and deſerue. And they ſay that men are not iuſtified by ſuche woorkes, that is to ſay, by morall woorkes and dueties, as men call them: but yet notwithſtanding they woulde bee iuſtified by ſpirituall workes, that is to ſay, that we know, that God guideth vsus by his ſpirit. But if it were ſo, all Saint Pauls doctrine ſhould be ouerthrowen: let vsus then hold faſt the word, which is here to be expounded, that is, that we liue not in our ſelues, but in Ieſus Chriſt: that is to ſay, that our ſaluation is without our ſelues. Not that we hauehave not the aſſurance thereof in our ſelues, for the ſpirite, is a pledge vntounto vsus therof, as S. Peter ſaith,2. Cor. 1.22. 2. Cor. 5.5. Epheſ. 1.13.14. Rom. 8.16. & we hauehave the ſeale of our adoptiō thorow the ſame ſpirite, in as much as the certaintie of Gods grace is ſealed vntounto vsus thereby. And moreouer, Ieſus Chriſt dwelleth in vsus, who is alſo the matter of our ſaluatiō: but the queſtion is not in this place, touching men, & what they can do: wherfore let vsus mark wel, that ye matter of our ſaluation is not in our ſelues, but in Ieſus Chriſt. And that is the cauſe why Saint Paule ſayth, that wee liue not any more in our ſelues but in Chriſt:A good difference betweene the hypocrites, and the true faithfull. for he maketh here an indirect compariſon, betweene the hypocrites, who deceiue them ſelues in a vaine ouerweening of them ſelues, and the faithfull, who are altogether beaten downe, and ſpoiled of all preſumption: for they that thinke they hauehave ſome dignitie, and glorie and boaſt them ſelues in their merites, or meritorious workes as they call them, ſuch are they that liue in them ſelues. And why ſo? they ſuppoſe to bring ſomewhat to God that may make them acceptable before him. They goe not out of them ſelues I warraunt you,A place full of great profit and comfort. when they will warraunt them ſelues againſt the iudgement of God. But the faithfull, who are inſtructed to knowe what manner of men they are, they condemne them ſelues, and confeſſe that they are voide of all hope and truſt, as it were in them ſelues, and beyng ſo famiſhed and ſtarued as it were, they come to our Lorde Ieſus Chriſt, and knowe that the matter and ſubſtance of their ſaluation is in him. Beholde then, howe and after what ſort, wee liue no more in our ſelues, but in Ieſus Chriſt, that is to ſay, that we ſhould know and confeſſe, ſeeing that our Lorde Ieſus Chriſt bringeth vsus ſaluation, that we muſt hold it of him alone, and fetch it from none other. And indeed if the death of Ieſus Chriſt bee the ſatiſfaction of our ſinnes, it followeth therevpon that we are debtters to God.A moſt ſtrong reaſon. Now ſeeing that ſo it is, beholde our owne righteouſnes taken from vsus, and we ſpoiled of it, I meane thereby, the griefe and vexation that wee might conceiue by it. To be ſhort,Marke theſe pointes well. whoſoeuer ſhall knowe and feele what is the good will of our Lorde Ieſus Chriſt, and wherefore he was ſent vntounto vsus from God the Father, and alſo the graces that he maketh vsus partakers of by the Goſpell: ſuche a one aſſuredly ſhall knowe, that his life is not in him ſelfe, but rather that hee hath nothing in him indeed, ſaue the matter of death and damnation. Hereupon Saint Paul paſſeth further and ſayth: In that that I now liue in the fleſh, I liue in the faith of the ſonne of God. This is to ouerthrowe yet another replye, that men might make: for vponupon that which hath bene handled,A queſtion. a man might bring in and mooue a queſtion, thus: what is this life, you ſpeake of? and what is our ſaluation, ſeeyng that we are poore miſerable ſinners, compaſſed about with ſo many infirmities, yea and that wee liue in the fleſhe, that is to ſay, wee are in this worlde, with bruite beaſtes, and are nouriſhed and ſuſteined with corruptible foode, and yet you ſaye ſtill our lyfe is in Chriſt?An anſwere to the queſtion. Epheſ. 2.6. Sainct Paule handleth this in an other place, when he ſayth, that we are alreadie ſet in heauen, and that wee are entred into the poſſeſſion of that inheritance, which is promiſed vsus. And yet it ſeemeth to ſome, that all this ſhoulde bee but forged and deceipt. Marke then, how vnderunder the ſhadow and colour, that we are nowe farre remoued from God, wee are polluted and defiled, as Saint Peter alſo ſpeaketh thereof.…. Pet. 3.1.2. It ſhould ſeeme, that this ſhould be nothing but ſhadowes of that, which is ſet out vntounto vsus in the Goſpell, to wit, that our lyfe is in Ieſus Chriſt, and that we are partakers of all his graces, & ſo by conſequent of his righteouſnes. Nowe Saint Paul ſheweth, that this temporall lyfe hindereth not, but that we may alwayes lyue, that is to ſay, may alwayes hauehave full aſſurance, in our Lorde Ieſus Chriſt. And why ſo? He bringeth vsus here, the worde of fayth: which is a word, verie worthie to be well weighed, for he meaneth and ſheweth by the worde fayth in this place, that ſelfe ſame thing, which is deſcribed and ſet out at large vntounto vsus in the Epiſtle to the Hebrewes, where it is ſayde,Hebr. 11.1. that fayth is the euidence of things that are not ſeene, and the ſubſtance or ground of thinges that appeare not, and yet are hoped for. Wherfore ſeeing that faith reſpecteth that which is inuiſible, & cannot be ſeene, let vsus not diſmaie our ſelues, or wonder at this, that we liue in death, and that we are in heauen, & be citizens of the kingdō of God, although we ſhould dwel in this world, & ſhold walk & creepe vpō the earth with bruit beaſts. And this alſo is that which S. Paule ſpeaketh wel of,Rom. 8.24. in the eight of the Romās, for that which he ſpeaketh there of hope, may alſo be vnderſtoode & that rightly of faith, becauſe they are things that cannot bee ſundred: for hee ſayeth, that we hope not for thoſe thinges which we ſee: for I ought not to hope for that, which I holde in my hand and hauehave in poſſeſſion, becauſe that I beholde, ſee, and enioy the ſame: but I hope for that which is helde from me. Wherefore our ſaluation muſt needes be hidde, otherwiſe wee ſhould hauehave neither fayth nor hope,Our mortalitie and weake ſtate here, hindereth vsus not, from the enioying and poſſeſſing of eternal life. which is alſo declared vntounto vsus in this place. Albeit, then that we be in the fleſhe, that is to ſay, that we hauehave a mortall lyfe, ſubiect to ſo many infirmities, as nothing more can be, yea ſuch a lyfe, as is but a ſhadowe, & which paſſeth into ſmoke, yet for all that, wee ceaſe not to hauehave an abiding and eternall life, which is grounded & ſetled on Gods righteouſnes: and therefore it behooueth vsus to repaire to fayth, that is to ſay, to that apprehenſion or taking holde which we hauehave,Gods word reuealeth matters beyond the reach of our reaſon. of thinges which appeare not, and to that certeintie and ſight that wee hauehave, of thinges which are not ſeene: for we beholde in the worde of GOD, as it were in a glaſſe, that which is hyd from our witte, and can not be atteined vntounto, by our vnderſtanding. Behold then how this place of Saint Paul muſt be vnderſtood. Nowe preſently hee addeth, who hath loued me, and giuen him ſelfe for me. Here Saint Paul yet better declareth, and more fully, howe it is that we liue by fayth, and out of our ſelues, that is, becauſe Ieſus Chriſt our Lorde hath giuen him ſelfe for vsus. Nowe by this worde, he bringeth vsus backe, to the death and paſſion of our Lorde Ieſus Chriſt,Our prayers are not profitable, tyll we bee waſhed in Chriſtes blood, from our tranſgreſſions. wherof he concludeth, that when we will call vponupon God and preſent our ſelues before him, we muſt be plunged (as it were ouer head and eares) in the bloud of our Lord Ieſus Chriſt, that wee may be waſhed from our ſpottes, and that we muſt fetch from thence our cleanſing, that wee may be abſolued and loſed from the condemnation wherein we are. And as he ſaith, that our Lorde Ieſus Chriſt gaue him ſelfe for him, ſo he declareth the cauſe, for he commeth to his founteine of the free louelove of God.Iohn. 3.16. Rom. 8.32. Rom. 5.6.7.8.9.10. True it is, that in other places this louelove is aſcribed to the father: as God hath not ſpared his ſonne: yet that hindereth not, but that Ieſus Chriſt loueth vsus alſo, as it is ſaide in the eight Chapter of the Epiſtle to the Romans. Marke then what we hauehave to learne and beare away, when it is ſayd that our lyfe is out of our ſelues: that is, that we ſhall finde the matter of life in Ieſus Chriſt, who hath ſuffered, to the ende that wee might bee diſcharged before him. And after wee hauehave knowen this,Chriſtes free louelove the fountaine of all goodnes to vsus ward. to wyt, that the ſatiſfaction which our Lorde Ieſus Chriſt hath made, is our righteouſnes, we muſt come alſo to the fountaine, from whence all proceedeth, that is to ſay, to that free louelove of his, in as muche as hee hath loued vsus. And yet further this was not done, becauſe he was moued thertoo, by any thing that hee knewe to be in vsus: but it was his onelyonly mercy, by which we hauehave beene redeemed: yea it behooueth vsus, to be in ſuche ſort voide of all righteouſnes in our ſelues, that we muſt not ſo much as preſume or thinke, that hee had reſpect to our perſons, or that he found ſo much as one droppe of goodnes in it.Not one drop of goodnes in man, till Chriſt beſtow it vponupon him. Behold howe we are made partakers, of the bloud of our Lorde Ieſus Chriſt. I perceiue that I hauehave alreadie ben ouer long: but I wil go no further, And becauſe this place deſerueth to be better handled, I will pray my brethren, to ſpeake thereof eueryevery one of them, that which hee ſhall know to be meet for the edification of the Church.An effectuall prayer for increaſe of knowledge, and true feeling of our own wretchednes and miſery. Now we wil thāk this our good God, for the knowledge which hee hath giuen vsus of his holie word, praying him, that he would more and more increaſe vsus in it, and make vsus profit in this doctrine: and that we may be taught in ſuch ſort to be caſt down, that we may not onelyonly confeſſe, that wee are poore faultie perſons before him, and that wee bring nothyng but condemnation with vsus, but that wee may alſo learne to deteſt and hate our ſinnes, and to be in ſuch ſort afraid of his iudgement, that being paſte hope in our ſelues, wee may confeſſe & that earneſtly the miſeries & corruptions that are in vsus, to the end we may imbrace our Lord Ieſus Chriſt, & altogether ſticke faſt vntounto him, & not to mingle our filthines wt his puritie & holines: but that we may know that he is the roote,Chriſt the roote and fountaine of all righteouſnes. & the fountaine of all righteouſnes, & that there is in him ſuche perfection, as nothing can bee ſayde againſt it, neither added thereto. And that with all, we may beat back & ouerthrow, the falſe opinions of theſe,The holy Ghoſt knitteth Chriſt, and his people together. that ſlaunder the Goſpell, in ſuch ſort that we may approoue to our ſelues and ſhewe foorth to others, that we are vnited and knitte to our Lorde Ieſus Chriſt by his ſpirite, and that wee may more and more profite and proceede in his feare, vntyll ſuch tyme, as wee hauehave well learned to renounce our ſelues, & bee brought into the right and good way, that we may at the length be made partakers of ye heauenly grace,Prayer for the inlightening of the ignorant. which is purchaſed for vsus, thorow Ieſus Chriſt our Lord. Alſo that it wold pleaſe this good God, to ſhewe the ſame grace to all theſe, which are yet far ſundred from this foode and paſture of lyfe, to the ende that they may with vsus, glorifie his name, and ſing foorth his praiſes. That he would caſt his eye, and looke vponupon the troubles which are at this day in the poore kingdome of Fraunce, & that it would pleaſe him to redreſſe the ſame, in ſuch ſort, that we may knowe and feele, that he worketh therin, by his ineſtimable power, and that he would reſtore and ſet vp theſe things that are nowe broken downe, and to declare by effect, that it belongeth to him, to gather together the diſſipations and ſcatteringes which are in his Church, and to reſtore that which hath beene altogeather paſte hope, and that by that meanes, wee may hauehave matter and occaſion to yeelde him perpetuall thankes therefore, in the name of our Lord Ieſus Chriſte.