THE FIRST SERMON, of Justification

Gen. Chap. 15.

4 Then behold, the word of the Lord came unto him, saying: this man shall not be thine heir, but one that shall come out of thine own bowels, he shall be thine heir.

5 Moreover, he brought him forth and said: Look up now unto Heaven, and tell the Stars if thou be able to number them: and he said unto him, so shall thy seed be.

6 And Abram believed the Lord, and he counted that to him for righteousness.

WE heard yesterday how Abram, in making his moan unto God because he had never a child to be his heir, mistrusted not the promise, as many of us will murmur and grudge if he by and by yields not unto us what we desire and which best liketh us. Now Abram would not do so, but contented himself that he felt God to be good and gracious unto him, and that he was his, both in life and in death. For he never went further: but the thing which he only looked unto was which way the promise might be accomplished. Now he had indeed promised the Redeemer: and for that cause was he so earnest to have issue: but not in any worldly respect as we have heretofore said, but because he could not otherwise be persuaded that God loved him. And this is the rather confirmed by the promise which God made him: for he granted him his request even at the very first, and reproved him also for his doubting thereof, because God had given him his word before. For he said, "He shall not be thine heir, but one shall come out of thine own bowels, he shall be thine heir."

No doubt of it, God many times grants unto men their unadvised requests: but we see here that he avowed his servant Abram's desire. And it was not without cause, forasmuch as he craved nothing else but to have the promise ratified by that means that it was required: but because he was overhasty, God said unto him, no: and repulsed his over-vehement hot desire, not but that he might lawfully require to see the Redeemer: however, we must always keep a measure, and however it is, rest upon the providence of God: because he knows when it is best to do us good.

And therefore we must patiently abide his leisure, for, as the holy scripture says, it is the very property of faith so to do. To be short, we see here how God shows that Abram's request in desiring to have issue liked him well, considering to what end he desired it. And because he saw his weakness he would needs add thereto some confirmation: and brought him out of his Tent, and said unto him, "Look up now unto Heaven: and tell the Stars if thou be able, so shall thy seed be." But if there be such an infinite number of Stars, as that they shall dazzle thine eyes when thou wouldst look upon them to tell them: even so shall thy seed, after such an unaccustomed sort be multiplied, as that men shall wonder thereat, by reason of the strangeness thereof. Now as we have already handled in the twelfth Chapter, this place cannot otherwise be interpreted but that Jesus Christ is the head, and direct line as it were of the seed of Abram: for we shall hear hereafter that Ismael was begotten, and yet for all that the promise was not accomplished: notwithstanding that he was the natural son of Abram, but not (as Saint Paul says) the natural son of the promise.

And therefore we must not take this here to be a carnal generation: but look higher, to wit, we must discern between the children of Abram as they are in their estate and order, whereby they are known and avowed to be the children of God, and those that be bastards, although they come of his race. For although Isaac begot Esau and Jacob: and Esau was the firstborn and both of one woman: yet for all that, was Esau turned quite and clean out of the doors. Now, no man could perceive the diversity why (of these two children) Jacob should be preferred before the other: considering that they were conceived both at one time, born both at once, and besides, Esau the firstborn. And why then is he accounted as a stranger, and to have neither room nor place in this spiritual inheritance which GOD promised to Abram's posterity? The reason is, because the blessing was taken from him, and given to his younger brother: but yet he had the right of the firstborn. We see here then in sum, that if we take all those to be the seed of Abram which come of him concerning the flesh, we shall find neither reason nor yet sound ground herein.

Again, although God adopted all the posterity of Jacob, yet was the greatest part of them made strangers unto him. We see also why GOD so oftentimes disavowed them by his Prophets. Wherefore there must needes be a chief and principal one of this seed, or else we shall never be able to have the truth of this promise. No doubt of it they spake not only of Jesus Christ, as some have over rashly done: but this order also must be kept, that is, we must set Jesus Christ before us, and be conjoined together in him: and then this union will cause us to be holden and reputed the children of Abram. Wherefore there could be no such seed as is here spoken of, except Jesus Christ were the head, and we united to him as members of his body, and thereby to be of the house of God, and so consequently of the house of Abram. Now we see that God made this seed to seem small, that he might increase it. And this is a kind of dealing which seems strange unto the world: but we must all be brought to be acquainted with this. For according to the common opinion, when we speak of seed, the firstborn must bring in the second, and so all the rest: one after another.

Now, God deals otherwise, when as he will have seed: yes, such a great number and multitude as that it would make a man abashed to see it, and GOD so cuts off, abridges, and diminishes it, as that in time it comes so to pass, that it seems to be as it were quite and clean consumed and no whit left thereof, as in the tenth Chapter of his Prophet Isaiah he says: but he does it because he would within a while after multiply the same beyond all man's reason and expectation: to the end his wonderful power might be the better known, and all men thereby be forcibly driven to worship him. For although there descended of Abram marvelous many people, as first of all, the twelve Tribes, besides the Ismaelites and the Idumeans: yet was there never so great a multitude in his house, as came by the means of our Lord Jesus Christ. For they which appertained not unto Abram as concerning the flesh, were notwithstanding made his household men. For as we shall hereafter see, he was the father of all the faithful in general.

Wherefore the posterity of Abram was far greater, when as he lessened that which descended of him concerning the flesh, than if he had let them all to have remained and continued still. We are therefore hereby admonished, not to measure the works of God according to our opinion and fantasy: but give place unto his incomprehensible power, and be contented when he has said the word, that he is of power able to accomplish the same, as hereafter it shall be more at large handled. In that God brought Abram out of his Tent where he dwelt, and made him look up to heaven to behold the Stars thereof, we shall not need to busy ourselves about this childish subtlety, as how God compares the church to the Stars, because we are citizens of the kingdom of heaven, dwelling here upon earth as strangers, always traveling further. For this is not the meaning of the place. And also where we have heretofore spoken of dust, some men in a speculative sort have thought the Church to be there set down under the image and figure of dust, and that the world should make no account of it: these are nothing else but more trifling toys, without any sound ground. But we see why God set before his servant Abram the Stars of heaven, to look upon them: even that he might behold his power, and not by his own discourse and reason judge of the truth of this promise, which in the natural concept of man was incredible. For we shall never have faith until such time as this fault be amended and corrected: to wit, to leave our own natural judgment, and cast away all our own wisdom, that we might attribute unto God alone the honor due unto him. Now let us see if this be not a most notable and excellent glass of the infinite power of God, to behold this infinite multitude of Stars of heaven created in a moment.

And we see also in the Psalm why this miracle is magnified where it is said, "That it is he that numbers the multitude of the Stars, and gives them their names": that is to say, it is he that makes them subject unto him and to his government. And therefore when we open our eyes to behold the Stars, we must by and by look unto their creation: for in a minute, as soon as God had spoken the word, behold the heaven was full of this army royal, as the scripture calls them. Thus we see that the heavenly hosts were created in a minute, and are continually obedient unto his majesty. We see that all the Stars keep their due course and compass, and although their revolution be every way great, and that the Planets may remove the firmament, and may be all mixed together: yet we see that they are all so directed, as that we are enforced to wonder at it. Seeing then it is so, no marvel though this glass was let before the eyes of Abram: for therein he might have thus concluded, since GOD in a moment furnished all heaven with Stars, where before was not one: may he not also furnish not only my house, but a whole Country, yea many Countries, whenever he means to bestow posterity upon me? For his power is no whit lessened: for he did not only create the world at once, but after he had created it, he miraculously preserved the same continually. And therefore, Abram had a sure and certain token, and as it were a pawn given him. And herein we see that God knew some infirmity to be in him: not that he distrusted that which God had promised, but because he was a man, he could not keep himself within such compass, but that he would needs ask the question how it could be possible that in his seed all the nations of the world should be blessed: and therefore because his faith was somewhat weak, as yesterday we heard: we see why God after this manner added unto him this aid and help. And so, we have to note in this place as in all the rest, that God supports us in all our weakness.

Not that we should flatter ourselves: for we are to fight against all our passions, and against all our evil thoughts and affections, to give place unto the truth of God, and to hold it for certain and infallible: however, whatever we do, it cannot be but that it must in some sort be weak: and although we know not our own faults, yet God knows them well enough.

How then should we do, if he of his infinite goodness spared us not? Here then we see what we are to consider from this Text, where it is said, That God confirmed Abram both in his word and in his promise, as we might daily see the like in ourselves, if we were not blinded in our own malice: because we regard not so narrowly and diligently the works of God as we should. But if we made benefit of all the means which God offers us, that we might assure ourselves of his promises, we should see that where he spared his servant Abram, as he knows us to be a hundred times more weak, that he will not for his part forget anything which may confirm our faith. Now hereupon, Moses adds and says, THAT ABRAM BELIEVED GOD, and it was imputed to him for righteousness. Here we see a Text plain enough, and at the first sight not greatly to be stood upon, and yet the Jews are so blockish and blind, as that they know not what it means. And amongst Christians also, hardly shall we find one amongst a hundred, which understands only the meaning of these words. For if these three or four words were truly understood (THAT ABRAM BELIEVED, and it was imputed unto him for righteousness) without doubt it would overthrow the whole state of Popery: all superstitions which at this day bear sway should cease: and all controversies now in dispute be appraised. For this is the key which opens whatever is requisite for our salvation: this is the means to decide all controversies: this is the foundation of all true religion: to be short, this is it that sets open the heavens unto us, if we can comprehend that which Moses here in a word sets down unto us. And so much the more are we to detest these dogs that are so shameless, as to dare to obscure such a marvelous clear light: of which sort are they which say that Abram was taken to be a wise man, and that, that was a virtue in him to believe God: now we should in very deed abhor these dogs. For these are the most wicked blasphemies that Satan is anyway possibly able to spew out.

Now as for the Jews, we are not to marvel at them because they had no expositor. No doubt of it, God mightily shined in the face of Moses, however, they had a veil before them, as S. Paul says, and therefore they passed over these words without thinking of them what they imported. But they which profess themselves to be Christians, and are able to show the meaning hereof by the authority of Saint Paul, when these I say shall manifestly set themselves against God, and like mastive curs fight so impudently as we see them do: what reason have they for it? I do not now speak of Papists, but I speak of these devilish spirits, which will be called Christians, and will also with open mouth make profession thereof, and yet notwithstanding are such as are far worse than the Papists, for they never went thus far in Popery, to say that those who were damned and cursed before God, could any way possibly be saved without faith. The very Papists themselves will grant this: and these dogs utterly reject and erase out every whit of this, as if there were nothing else said but this: So Abram, a very wise man, and this was the virtue in him which made him believe God. Here we see a sort of villains that would be accounted to be famous men, and be called Masters and Doctors, and yet are so mad and so possessed with fury, as that they would utterly overthrow all.

Wherefore we are to be so much the more attentive and heedful unto that which is here contained. For on the one side, Moses says, THAT ABRAM BELIEVED GOD, and on the other side he adds, that this belief or faith was imputed to him for righteousness. And first we are here to define what BELIEF is: for otherwise we shall make nothing of it. And here we see how the Papists are entangled in their errors: for although they confess in part that we are justified by faith, yet can they not fully conceive and accept it. And what is the reason? Forsooth, it is because they understand not what this word Faith or Belief means. And for the better understanding hereof, we must join something between faith and the promise. For a man may sing well with one voice alone: however, there will be no perfect melody without there be many tunable voices agreeing together. Even so is it with faith: for if the word of God does not go before, and faith agree therewith, there will never be any good harmony. For the word of God and faith are two things which cannot be separated. For so a man may speak exceedingly much of belief, and yet notwithstanding it should be (as we say) like an high Almaine, a barbarous kind of speech, as it is amongst the Papists, until such time as we come unto this point, that God must speak, and we must have our ears open and attentive to obey and give place unto his word.

What then is Belief? It is to receive whatever is spoken unto us from the mouth of God, with such reverence, as that we hold it to be certain and sure. And yet we must do more than all this: for God will sometimes speak in such sort, as that we shall be no whit the better to hear him. We have seen heretofore that when he spoke unto Cain, and asked him where his brother was yet Cain right well knew that he must answer before his judge in despite of his teeth, nevertheless he grumbled and was angry, saying: who made me my brother's keeper? Adam also heard the like voice, where art thou? however, he was so afraid as that he would have hid himself, and have been glad to have found some bottomless dungeon to have fled from the presence of God. Wherefore it is not enough for us to hear the word of God with that authority that it deserves: but it must also be therewithal qualified: that is to say, it must be such a sure and certain word unto us as may make us approach near unto God, and make us partakers of his bounty and goodness: and not to doubt but that he will be our Father and Savior, and so thereupon may be bold to call upon him, and hold ourselves for his children, and flee unto him for succor and aid.

Thus we see how Abram believed: it was no fantastical opinion which he had conceived in his brain: for Faith (as S. Paul says) comes by hearing, and by hearing of the word of God. Abram then heard and was taught before he believed. Neither was he instructed by any creature or mortal man, but knew right well that it was GOD which called him to be one of his children. Now this had not been enough, as we have already said, but Abram heard these words: I AM THINE EXCEEDING GREAT REWARD. I AM THY DEFENSE: FEAR NOT, FOR I AM THE ALMIGHTY GOD WHICH HATH BROUGHT THEE OUT OF CHALDEA, AND OUT OF THE CHALDEANS, and as we shall see hereafter, and as we have already partly handled it in the twelfth Chapter, That Abram believed not God in hearing I cannot tell what, and which pertained nothing unto him, or to hear some particular speech: but he believed God, when as he verily believed that he was kept and reserved to be an inheritor of the kingdom of heaven.

Thus we see what his faith was. But for the better understanding hereof, we are to note that there is a particular faith, and a faith also which comprehends whatsoever is requisite for our salvation. As if God should now threaten us, it might so fall out as that it would move and touch the hearts of very hypocrites and contemners of his word. Now this is said to be a particular faith. For how many do we see, when as the judgments of God are set before them, to be amazed, and seared as it were within with a hot iron, looking on every side when they should fall upon them: and why so. Forsooth, the reason is, that although they would stomach and brag out the matter never so much, yet shall they be driven to acknowledge and understand that they shall never be able to escape the heavenly judge his hands. These men then, I say, have a certain kind of faith, albeit it is but in part: and it is such a piece of faith as will do them no good: as for example, you shall see some men assure themselves upon a particular promise, when as they are in danger: for if a man shall come and say unto them, that God will have compassion upon them, they can like very well of this speech, albeit it is but only in an expectation. Again, we shall see another man extremely sick or suffering great poverty: and it may be that he will call upon GOD for aid. Another man may be brought unto such an extreme danger, as that he is as it were at his wits' end: yet he has a good hope because he knows that God can help him. Now these are but particular beliefs, and cannot save us, and so consequently, not justify us: but when we shall assure ourselves of our adoption, wherein consists all our felicity: this is it that makes us hope that GOD will be our Father unto the end: because he has promised that his children shall not perish: and that we may call upon him as upon our GOD, for our undoubted salvation. Now then when we shall have this promise by which God unites us unto himself, and so allies himself unto us, as that we never doubt that he will forget us: this then is such a faith as comprehends within it all the promises. For (as Saint Paul says) The fear of God which proceeds from Faith, has not only the promises of the life now, but of the Life to come. For we may conclude that all things shall go well with us if so be that God favors us and accepts of us.

Here then we see what we are to retain concerning this word Belief. (Abram then believed GOD) that is to say, Abram received the promise, by which GOD certified him that he was his Savior, that he embraced our Lord Jesus Christ that was offered him, by whom he knew we were reconciled unto God, although we were worthy to be accounted his enemies, and to have mortal wars made upon us, by reason of our sin and corruption. Wherefore Abram is beholden unto our Lord Jesus Christ, and was fully persuaded that that was the very bond, by which we are conjoined and united unto God, as that we are partakers both of his life and also of all his benefits. Here then we see Abram's belief, to the end we take it not so leanly and sparingly as the Papists do. We see now in sum, that we shall never be able to understand what this word Faith and Belief means, except we come to this melody of the Promise, and of the Receipt thereof. And why is it that God so often says by his Prophets, I will call you my people, and you shall say, Thou art our God? Thus we see why God first speaks: and it belongs to him so to do: for, what a rash part were it of me to insinuate myself to come unto God, and to call him my Father, who am no better than a worm crawling upon the earth, no nor so good neither: but rather sin and horrible infection to be condemned forever, whom Satan by nature possesses, and whose bond-slaves we all are: and yet call God my Father? Yea, to see me usurp and take upon me such honor as the very Angels themselves as of themselves, are not worthy? But when he has once pronounced this saying, I am thy Father: now it is no more cursed boldness and presumption to take ourselves to be of the number of his children, but a holy confidence and trust, by which we ratify his truth. And this is the greatest honor that we can do him, when as he has said the word, to content ourselves therewith and rest therein.

Thus I say, we see what true belief is, even that which is here shown to us by the example and instruction in Abram. Now it is said that that was imputed unto him for righteousness: and that it was God that imputed the same unto him. We are now to set down what this word Impute, and this word Righteousness, signifies, in comprehending also therewith the name of God. This word Impute, importeth as much as to allow or account of. As when a man owes anything, if he has paid it, he is allowed it. Or if when his debts are set down he shows that he has paid this, and paid that, well, he is so allowed it, as that he is discharged of it, and has his quietus est. Now in our natural French language, this word Impute, is always taken in ill part. For we never say that any virtue is imputed to a man: for the word Impute imports a matter of reproach, or of a fault done: for we will say, this matter will be imputed unto him as a fault. Now the scripture uses this word in common, as well in good part as in ill, that is, imputes righteousness, and imputes not sins. And therefore when it is said that Faith was imputed unto Abram, it is as much to say, as that it overthrows whatsoever might come as from him. Nevertheless, we shall never be able to understand the value and estimation of this word but by the contrary. For when it is said that sins are imputed unto us, it is as much to say, as our sins are registered in the Records, and we stand in them condemned, so that there remains nothing but judgment and execution. And therefore accursed are we so long as God imputes unto us our trespasses. For it is said, "Blessed are they to whom the Lord imputes not their sins." And so consequently, accursed is the whole world, when as GOD shall proceed as a Judge against it, and impanel a Jury of life and death thereon.

What then is the meaning of these words: That Faith is imputed for righteousness? It is this, that God puts it into an allowance for us, so that thereby our sins are not imputed unto us: for the one cannot be understood without the other: and therefore the imputing of righteousness, is the cause why our sins are no more imputed unto us to judge and condemn us. For the imputing of righteousness, is in sum, mere pardon and absolution. Here now we see the right meaning of this word. And now let us see what this word righteousness imports: For this word is not a virtue, as if a man should say him to be just and righteous which governs without reproach. But the righteousness which is here spoken of, is a favor and grace which God bestows upon us because he would have mercy upon us, and of his mere liberality be reconciled unto us. And therefore this righteousness which Moses here speaks of, is not a quality that we are to look for in men: but a favor which God bears unto us, when as it pleases him to bury our sins in the bottomless sea of his mercy, and not once look after them again: and accept of us as if we had absolutely accomplished the law. And why is that? Forsooth, because Jesus Christ is righteous, and his perfect righteousness is imputed and allowed unto us. And as he is ours by the gift of God his Father, and daily offers himself also unto us by the Gospel, even so communicates he his righteousness unto us, when as we possess and enjoy him. And God vouchsafes it even as well as if we ourselves had wrought the same in our own persons. And thus we see what the meaning of this word Righteousness is: for now I do but unfold these things by little and little, because we mean hereafter to amplify the true summary of the whole.

We will now come to speak of the name of GOD: For men may impute us to be righteous, by reason of some appearance and outward show of holiness and virtue, which they may think to be in us, and to like well of us, and so we shall have a great number of imputations, that is to say, very Catalogues of righteousness and imputations, we shall be absolved, yea and also exceedingly commended and praised, when as they shall see us to have walked godly and virtuously: and yet all this is nothing. And therefore we must come unto the heavenly judge as it is said of him. And see why Moses namely expresses, That God imputes Abram's belief for righteousness. Now if all the world had so esteemed and liked of Abram's faith, and had canonized him, as a man would say, as if he had been an Angel, it had vanished away all like smoke, but it is God that spoke it, even he who is a competent judge, and to whom belongs the giving of sentence, either of salvation or condemnation. Wherefore when God absolved Abram after that manner, and acknowledged and held him for righteous, this we see was the principal point. And therefore we now see that Abram was justified by Faith. Whereupon S. Paul says, it follows, that he could no way deserve to be righteous by his works, and that he brought nothing with him of his own why God should like of him, but that he freely received him and made him one of his children. And indeed S. Paul when he means to speak of free justification, takes here this way with himself, to show that there is none other hope to be saved, but by the mere mercy and goodness of God, because he pardons our sins, that we might please him. Wherefore when S. Paul enters into this argument, he fetches this Theme from Abram: for he presupposes that which is true, that there are not sundry ways to be justified before God, and that there is but one only rule.

And therefore if Abram was justified by faith, we all also must so be without exception. Moreover, if there could be found in any mortal man that virtue which might merit: no doubt of it, Abram surpassed all others therein. We have already heard how he forsook the country wherein he was born, how he renounced himself and all his human and natural affections, and how he absolutely obeyed God. We have also heard of his patience, how constantly he abode in all his temptations, how he persisted to the end, in the vocation whereto God had called him: to be short, we have heard that he failed in nothing.

Now, we that are here are far from this perfection. How then dares he whatever he is, be once so bold as to vaunt himself to be able to appear righteous before God through his own merits, considering that Abram was never able to do it? However, let that suffice us which I have already spoken of, to wit, that there is but one only rule that can make us please God: and that is it which is here set down unto us in the person of Abram. And withal, we must thus conclude also, that since Abram was justified by believing God, that our works can no whit avail us to be liked of God, and to make a foundation of the hope which we must have of everlasting salvation: it is God that must give us all in all, and not we once presume to bring anything with us of our own towards it. We will speak hereof more at large hereafter: but in the meantime, we will use the easiest way of proceeding herein we possibly may.

Here now we see as I have already said, our A. B. C. And this is the perfection of all our wisdom. And will not this be enough when as we have learned the principle and ground of our faith? and understood what entrance we should have for our profit in the school of God? which is the principal key of all the Gospel, and which leads us even to the true end, whereby we may know which way we may walk aright, and attain unto the inheritance which God has laid up in store for us. And therefore when as we shall perceive that this place leads us thereunto, no doubt of it we should, either ought to look unto it, or else we shall be most villainously unthankful.

Now we have hitherto set down these things most familiarly and easily, so that there is not so young a child as cannot but taste thereof. Let us now then come to the point which I have already touched, which is, that Abram brought nothing with him whatever, why God should accept him: but rested wholly upon the mere grace and liberality contained in the promise. Let us now then hereupon consider of what time it is spoken. Certainly, it is that Abram had served God so long, as that a man would have thought he might now have been very well discharged and freed, in the common and ordinary judgment of man. And therefore it must necessarily follow, that Abram was all his life long justified by the only mean of Faith. Now this would seem somewhat obscure and dark if we should not make it more plain and manifest. And it shall be made the plainer and manifest in giving light unto the truth by the leasings of Popery, and by the errors wherewith all those infernal schools are corrupted and infected.

I have already said, that the Papists will easily enough grant, that without faith we can no ways please God, or be in his favor. Wherefore when they have once granted this principle, that we are all accursed in Adam: then may they as well say, that we must receive the first grace from Jesus Christ. That is to say, that seeing we are plunged in the bottomless pit of destruction through original sin, Jesus Christ must needs fetch us out of it. Now, from hence they draw a false and pernicious doctrine, by which they corrupt and falsify Moses conclusion, and S. Paul's also most excellent interpretation. For they say, that the righteousness which they call Initial comes of faith, and of pure and simple Faith: but that afterward, we must be partly justified by our works. Now this is somewhat dark to be understood, howbeit I will so set it down, as that everyone shall be able to understand it. This word then Initial, is as much to say as Beginning, and it is a word that is taken from the Latin: for it is as much to say, as the beginning righteousness in a pure faith. Wherefore the Papists will confess that God takes us to be his enemies, and does accuse us: because we are nothing else but as it were a most filthy and stinking dunghill: and therefore by reason of our stains and pollutions, he cannot choose but reject us. They will grant all this: and it seems at the first sight to be the way to humble us. And besides, also they show no less but that it is Jesus Christ that must help and remedy whatever wants we have, to hold us by the hand, and reconcile us unto God his Father. Now, when they have brought us to this, then they tell us that we must in part merit to be righteous, and that must forsooth be done, through the merits of our works: so as they set down free righteousness all at once, when as we are received into the Church by Baptism, which is enough: and so we see that Jesus Christ has done his part. And yet in very deed they add and say, that we cannot be absolutely righteous: but they shall in spite of their teeth feel it, and experience also will convince them, that they are many ways beholden to God.

But soon after they come in and say, that they have their satisfactions, and do recompense God otherwise, in doing of things which they are not commanded, as fasting on such a day, abstaining from eating of flesh another day, going on pilgrimage, causing Masses to be sung, and such other like trifling toys, which they make a mountain of to acquit themselves before God. Thus we see how they bestow themselves all their life long, to be made righteous by their works and merits, being once justified by faith, that is to say, being brought into the way. They confess that Jesus Christ opens the door unto them: but they say, that they themselves must enter in at it and perform the voyage. There is in them also another error: for they think that when they do any good deed, although there be much evil amongst, yet that this good deed is accounted of, and this they call partial righteousness. And thus they make a patched and pieced righteousness, taking here and there a piece, roving about and making such a medley, as is nothing worth, but a confused matter or no understanding. They say also that we are first justified by the mere grace of Jesus Christ, and next, by Faith: and then by our works and partly by our satisfactions, which serve to appease the wrath of God against us, and to acquit us of all the sins whereof we are guilty. And this is the opinion of the Papists. Let us now see when it was that Abram was justified, as we have already touched it: he was a man endued with all virtues, a man that had forsaken himself wholly to please God. And therefore it might seem that he might have had some righteousness in him, if any were to be found in any living creature: and yet for all that, his faith was imputed unto him for righteousness. And therefore S. Paul concludes thereupon, that he had no works in him to justify himself. And when, I pray you, had he none in him? Forsooth even then, when he had so notably traveled and endured such trials, as that he might have been the very pattern as it were of all Angelic virtues, for his chastity, for his patience, for his obedience towards God, for his piety: to be short, he mortified all his affections, that he might frame himself wholly unto the righteousness of God.

And when he had done all this, yet (as Saint Paul saith) had he nothing whereof to glory: but must stop his mouth, until such time as he was justified by faith, and therefore we see by the circumstance of the time, that the righteousness of faith whereof we now speak, is not such as the Papists imagine. But it is as much as if the scripture should say, seeing then that we are poor miserable sinners engaged unto God, and under the condemnation of eternal death: it must needs be that he must accept of us by some other mean, that is, he must not examine what we are, nor yet look to find any thing in us which any way might make us acceptable in his sight, but hold us to be righteous, because it is his good pleasure so to do, or else because we rest upon his promises, by which he has prevented us. Here we see the righteousness that endures, which extends itself both in life and death. But we are now to set down these things more largely and plainly. And first we are to remember that which erst I touched, that is: we must seek for our righteousness elsewhere than in ourselves, because there is none in us. And see why S. Paul so greatly insists and stands upon the curse of mankind, when as he would drive us to this point, that God freely justifies us: for there he shows that the Heathen are also condemned, although they have neither law, scripture, nor Prophets, and says, that they are of themselves already damned, and need never go any farther. For God has manifested himself to all in general, in giving us eyes to behold the creation of the world. Now we see that we smother and suppress the glory which we ought most manifestly to behold. And therefore we must conclude, that we are all yes most unthankful sacrilegers, because we rob God of that honor that is due unto him. As for those that are under the law, there is a double condemnation upon their heads, for they sin wittingly, because they know the will of God plainly manifested unto them. Here then we see all mankind enclosed within the curse. Let therefore, says he, every mouth be stopped, and be still: whereupon he brings in many places of the scripture, to show, that God looked upon the children of men, and found not one good, but all corrupt: that is to say, they were so wrapped up in their iniquities, as that they were to be abhorred. Here then we see what we are to note in the first place, that is, we are hereby to understand what our state and condition is, until such time as God comes unto us to have mercy upon us, and looks after us when as we are plunged in the bottomless pit of hell. Thus then we see at what end we must begin, if we will rightly understand how and wherefore we are justified by Faith. But this cannot now be followed as it should, and therefore we will let it alone until our next exercise.

Let us now then fall down before the majesty of our good God and merciful Father in Jesus Christ, in acknowledging our manifold sins and iniquities, whereby we are most engaged and bound unto him, and for which we ought to be utterly confounded in ourselves. And although we be cast down into such a bottomless depth of despair, yet let us not cease to lift up our heads and hands unto his majesty, seeing he has showed us such favor as to look after us, because he would gather us unto himself, and because also that Jesus Christ descended into hell to bring us out thereof, and lead us unto the kingdom of heaven. And therefore let this be so printed in our hearts, as that we may be truly lifted up by faith to call upon this good God, who has adopted us for his children, and wholly rest upon him. And let us farther beseech him to grant us the grace so to walk, as that his adoption be not vain nor unprofitable in us, but that it may show the fruits thereof, insomuch as we shall be governed by our Lord Jesus Christ, accordingly as he has incorporated us into himself.

Let us not only, etc.