THE SECOND SERMON, of Justification

Gen. Cap. 15.

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

WE began yesterday to handle which was the right way to learn how to please God by faith, that is, we must begin at our first estate and condition, and see what we were born in Abram. In whom we see ourselves to be all accursed, damned, and lost. And until such time as we know that aright, we shall never feel what it is to obtain the favor and mercy of God. Here then we see the true foundation whereon to build, which is, that after we have rightly examined what we are, and finding nothing in ourselves but utter shame and confusion, we might seek for the remedy elsewhere. And for the making of such a trial, we must of necessity come to the scriptures. Indeed, if every man did consider himself without flattery, we should judge ourselves without any further trial. We should not need to use long circumstances about the finding out of testimonies enough against ourselves: for every one of us has a hot burning scar in himself, to imprint the curse of God upon us.

But because we are subject to hide our sins and bury them, therefore has God set his word before us as a glass, that we might therein behold how to learn to judge ourselves thereby, and not after our own fantasies. And although we perceive not at the first our own misery, yet when we shall see the same laid open by the word of God, that were enough wholly to confound us. For if every one of us should trust to his own opinion, we would then all be righteous. For Solomon says, "That we are all so blinded with self-love, as that there is not one of us all but will make ourselves believe that we are wonderfully virtuous." But it is God (says he) that weighs the hearts. And therefore we must be tried by another balance: for when we think ourselves to be full of merits, they prove nothing else but false stuff and very dross. And when the world also thinks so of us, it declares that they look no farther but to the outward show. Now, that which men so highly esteem of, is abominable before God. And why so? Because that we must judge of works according to the hidden and secret affection of the heart. And besides, there is no purity therein, for it is impossible that we should be pure and clean, until such time (as it is said in the Acts of the Apostles) that we be purged by faith.

And on the other side, we shall never be able to serve God with a free affection, without we know that he will be good and merciful unto us, as it is said in the Psalm: "With thee O Lord is always mercy and plenteous redemption." Now these miserable faithless people who doubt of the will of God, and are never quiet but in great perplexity, without doubt can never serve God courageously, neither will God at any time accept of what they do, for he will have us sacrifice unto him willingly: and S. Paul also says, "That he loves those which deal liberally with him, and come with a free affection." Here then we see that our works, however glorious they seem to be either in our own eyes or in the eyes of the world, are but dung and filth before God, until such time as he has cleansed us of our spots and uncleanness, and besides has showed us what mark he would have us shoot at, and to what we should direct the whole course of our life, that is to say, he would have us honor him, and being once dedicated unto his service, labor to conform ourselves fully and wholly unto that righteousness which he has set before us. However, we will handle this more at large when we shall speak of the law: but for this present it shall suffice that we understand, that because we are carried with self-love, and that, that is not only as it were a wimple to blindfold our eyes, but does also as it were wholly bewitch us, so as we are become very blockish, and do not once conceive and think of our miseries. And therefore as I have already said, it is meet that God should condemn us by his word.

And for that cause also does Saint Paul bring in so many testimonies, showing by them that we are all damned. Everyone, therefore, as I have already said, should have this feeling in himself without any other judge. But because we are so sinful and so full of dissimulation, and have so many shops and private closets to withdraw and put us by from the true and sure knowledge of our sins, therefore must the word of God serve us as a looking glass to behold them in.

Now then, seeing that we are by nature perverse and nothing in us but rebellion and malice, and all our affections and thoughts so many enmities against God as Saint Paul says, how can we in any way possibly present and offer unto his majesty anything that he may well like of? In very deed, we may have some foolish, arrogant, proud conceit of ourselves; however, that shall be always but to redouble our woe, for pride is a sin that more displeases God than all the rest.

And therefore we must confess that as we are but natural men, we are such great enemies to God, as that our very thoughts and imaginations are all contrary to his will, neither can we so long as we live, either speak or do anything whatsoever, but it must needs heap upon our heads a most grievous condemnation. Therefore we see why the scripture compares us unto dead men, when as God once forsakes us, and until such time as our Savior Christ has shown himself to be our life, we are no better than dead men. And I pray you, what can a dead man do?

Moreover, we are therefore to learn and take forth this lesson, or else we shall never be able to lay open what the goodness of God is toward us in our Lord Jesus Christ. But should despair in ourselves to put our trust in God. For we are so inclined unto this presumption which is so rooted in us, as that we will always extol ourselves. And therefore, God must altogether cast us down, that we may be redressed by his hand and upheld by his power.

Furthermore, we are soon puffed up with a small blast of wind of vain arrogancy. And therefore, before such time as we are to receive any true substance from God, we must first be very empty and as it were hunger-starved. And so, namely, why it is said, "That God fills the hungry and poor afflicted." No doubt of it, his goodness extends itself to none but to those who are worthy of it. But when we speak of gathering his church together, he must then prepare it by this means, and for that cause it is namely said, "That the Spirit of God must rest upon our Lord Jesus Christ, that he might announce deliverance unto the captives, to make the miserable blind to see, to heal the sick and diseased, and to strengthen and comfort the feeble and weak." Now, he accomplishes that when he says, "Come unto me all ye that labor and are heavy laden, and I will refresh you, and you shall find rest to your souls." Here then, we see that it is humility that leads us unto our Lord Jesus Christ, that we might be partakers of the righteousness which he brings us.

Now, humility is not such a manner of thing as many suppose it to be, as to show a godly and humble countenance before God, but we must be so bare and empty of any good thing in us, as that we must cast ourselves down at his feet and acknowledge that we are nothing else but miserable and wretched sinners, and so without all hope of salvation as of ourselves. Thus, we see how we come unto his mercy, which is by the feeling and apprehending of our miseries. And these two things cannot be separated. For why is it that God takes pity upon us and helps us? Forsooth, it is because he beholds our miseries, and that is it which stirs and moves him to mercy. And see also why Saint Paul, treating of our salvation, says, "You are not saved as of yourselves, it is the gift of God through faith: for you are his workmanship, because he has created you in Christ Jesus unto good works, which he has before ordained that you should do them." Here Saint Paul excludes whatever good opinion we can conceive of our own power, when as he says, "Go to now, if ye shall attribute any part of commendation of salvation unto yourselves, and yet think that you have not attained thereunto as of yourselves, but that you have been helped therein: see how this gear may or can stand together? For you were created mortal men, that is to say, Sinners: and therefore all accursed, banished and estranged from the presence of God, in whom is all goodness. And therefore you must conclude that you are all as it were dead."

Wherefore, there must be a new and a second amendment and reparation before you be anything in the sight of God. And when you have been regenerated in Jesus Christ, the same then is called a new creation. And therefore, every one of you is the creature of God when as he has formed and called you unto himself, without any disposition thereto for your own part, but God has prepared good works by his Holy Spirit.

Seeing then that it is thus, we may very well conclude that our salvation comes no whit of ourselves, not one drop of it, but is the only mere gift of God proceeding of his own liberality. Thus then, we see as touching the first point, that for the obtaining of mercy and grace at God his hands, we must truly acknowledge ourselves what we are, how miserable our estate and condition is, and that we are all but castaways.

Now, when I speak thus, it is not meant that our knowledge must be a roving understanding, swimming in our brain, but our hearts must by it be deadly wounded, that we may feel the judgments of God so to terrify us as that we may be brought almost into utter despair. For how should we know what a benefit meat and drink is, except we were touched with hunger and thirst? For if we were stuffed and full, we would continue so, we would never seek after crumb nor crust (as we say), but it is hunger that drives us to hunt after victuals. For when we are sick, we seek for remedy, but if a man were so senseless as that he felt no kind of grief, he would die a hundred times before he would call for help or yet once desire it.

Therefore, as I have already said, we must be so touched with our miseries as if we were dead indeed, and as if we felt that death, whereof the scripture speaks, that we might attain to that life which our Lord Jesus Christ offers unto us by his Gospel. And this is the cause why the scripture so often reproves, and as it were condemns us for our sins. For God takes no pleasure in dealing with us after this manner, but because he knows the necessity thereof.

So then, look how many threatenings, sentences of condemnation, of reproofs, and such like are in the holy scripture, they are even so many mallets to knock us on the heads, to bring us unto that humility which we are so far from until such time as he has violently in such sort mortified us. And thus much for this strain.

Moreover, we must come to a larger account and reckoning of that which has been already spoken, which is that until such time as we have beheld our miseries in the word of God, we shall be lulled in a dead sleep in our hypocrisy and become very careless. And this security will cause us to contemn the word of God and so by little and little be quite and clean excluded from it.

Now God has set before us our condemnation, namely in the law, and indeed all the scripture is full of them. And when it is said that it is profitable, amongst other things, it lays out the reproofs. And besides, we know what the Gospel teaches, "Repent and amend, for the kingdom of God is at hand." Thus we see how God disposes his elect to receive the free righteousness which he bestows upon them by his Son, which is that we should repent and amend.

And what is the meaning hereof? Forsooth, there must be such a sorrow and grief in us for our sins, as that we must condemn ourselves for our wickedness, and be revenged of ourselves as Saint Paul says, for he does not only set down the word "Sorrow and Fear," but says that we should have such a vehement desire and zeal, as to be as it were avenged of ourselves because we are so great enemies unto God.

Now although this doctrine is met with in all the holy scripture, nevertheless, God has especially ordained his law for that purpose, and therefore it is why Saint Paul says, "That it brings nothing but wrath." When we shall thoroughly weigh and consider that which is spoken, we shall find God to be against us and cannot come near without it be to have him armed and thundering against us and clearly to destroy us. True it is, that the law right well shows us what it is to live righteously and to attain thereto if we were capable thereof, as hereafter shall be more largely handled.

It is written in Leviticus, "That whosoever shall do these things shall live by them." But in the meantime, let us see whether we come anything near unto that which God commands us, yea or no? In very deed, we are so arrogant and proud, as that the law until we well understand it can never be able to convince and conquer all our fond presumption.

For we see how Saint Paul, who from his youth was trained up and instructed in the law, and a Doctor thereof; yet notwithstanding says that he still presumed on his virtues and thought himself to be a very righteous man because he knew the law and rested thereon, and utterly contemned the grace of our Lord Jesus Christ. And what was the reason? Forsooth, because he looked no further but unto the dead letter and outward show thereof. As when it is said, "Thou shalt not kill," indeed he right well knew that he was no murderer. Afterward, it is said, "Thou shalt not commit adultery," never any man knew him to be a lecher or whoremonger. Next after, "Thou shalt not steal," neither yet was it ever known that he was a thief. And therefore he thought himself to be clear before God. Thus, we see how in what a sound, drowsy sleep he was in his vain flatteries.

But afterward, God awakened him and drew him further on and made him enter and search into the depth of his thoughts. And where it is said, "Thou shalt not covet," then he saw himself so convicted and condemned, as that there was no more absolution for him. For he felt a great many of vanities in himself that tickled him. His weakness made him think upon many temptations, and he knew that he was not able to discharge himself of the hundredth part of the love of God which ought to be in all the faithful. This did Saint Paul know, and so we see how that he, like a miserable dead man, forgot his life, whereof he was beguiled and deceived, and acknowledged himself to be altogether like a wretched rotten carcass before God. For the law so slew him as that he had nothing in the world to presume upon in himself. And therefore, as I have already said, we may see that there is an especial reason contained in the law of God to show us that there is nothing in us but condemnation. For we must chiefly stand here upon every commandment. We must have but one only God. And what is he? And how must we honor and serve him? Seeing then that we must be wholly bound and tied unto him, let us look after none other good, felicity, nor rejoicing but to glorify him. Let there be never heard from our mouths anything else but praises and thanksgiving unto his majesty, and let it not be perceived any manner of way but that we forsake the world and wholly desire to come unto him and to magnify his name as he worthily deserves.

Thus then we see the four Commandments of the first table set here before us. Now when we shall have thoroughly searched the contents of them, let us then come to the examining of ourselves, and we shall find that instead of resting upon him, we have become very wild rogues and vagabonds, and such also as that our thoughts and imaginations do lead us and carry us away everywhere.

And first let us come to speak of prayer. For this action should cause us that are here beneath on the earth to have our cogitations in heaven because we are then as it were in the presence of our God. And yet notwithstanding when we do pray, what a number of frivolous imaginations shall we have in our heads, which will hold us their captives? And seeing it is so, what must be the rest of our whole life? Even the like will become of all the Commandments of the law when as we shall compare them with our lives. And therefore, we shall not find one only death but an hundred thousand.

Furthermore, we see also how God in his law means to touch us to the quick. For it is said that the heart must indeed and in good earnest be wounded. For after that this sentence is pronounced, "Cursed be he that shall not do all things which here are written," he is not contented alone to be Judge and to have thus condemned us by his own mouth, but will have the people also to say, "Amen"; that is to say, he will have every man to condemn himself willingly and of his own accord, and so be altogether held as condemned, confessing the sentence which he has given to be just and right.

So then, we see how the law drives us so to enter to examine and try our life that we shall find no hope in ourselves but be driven to seek the beginning of our righteousness at our Lord Jesus Christ his hand.

Now we see that these two things are as contrary to one another as fire and water: to be accounted righteous before God by our works and to be accepted by Him through the virtue and power of faith. For as Saint Paul says, if we should bring anything that is ours, no doubt of it, God should then be beholden unto us, although we were neither wholly nor yet perfectly righteous; yet, however it were, there might be some proportionable reward done unto us. But it is said that faith and works can never agree together, and therefore this must be our conclusion: that when we are justified by faith, works must need to cease and be worth nothing.

Now, this at the first sight may seem to be a hard kind of speech, to wit, that faith and good works can never go together, for it might seem that if faith only justifies, that the reins are slackened and let loose to all iniquity. Now, Saint Paul speaks this according to a certain quality and regard, as he also speaks of the law and faith: the law, says he, can no way agree with faith, for they are two incompatible things. And in what sort? For is not God as well the Author of the law as of the Gospel? Is there any contrariety or repugnance in Him? Without doubt no, for He is unchangeable. Why then finds Saint Paul such a contrariety between the law and the Gospel? Forsooth, it is in respect of our justification. And even so is it between faith and works: and the contrariety is this, because works are made merits. And that which is more, we can do no good work but by faith, as we have already said, and hereafter shall be more largely handled.

For the cause and the effect are not contraries: but when we will establish any merit in our works, that is to say, when as we will go about to make them available to obtain favor at God's hand and to satisfy for our sins; to be short, when as we would bring them in to serve us for our salvation, this is utterly to overthrow faith and by this means make it of no worth. Thus, then, we see that it is not without cause why Saint Paul concludes thus: that seeing we are justified by faith, then are works of no value, but must be quite and clean shut out of the doors for any opinion that we ought to attribute unto merits or virtues whereby to please God withal.

Now, we are here again to note that God of His mere liberality justifies us and searches after our miseries to sustain them, that He might be known to be only righteous and the commendation of our salvation to be absolutely given unto Him accordingly, as Saint Paul right well notes both in his Epistle unto the Ephesians and also unto the Romans, saying: That God has concluded all under sin that He might be known to be only righteous, and every mouth be stopped, because it is He only that justifies sinners through the grace of our Lord Jesus Christ and that brings us into the way of His righteousness. As also in the third to the Galatians, when as Saint Paul propounds this question: How is it possible that God gave the law after the promise? For it should seem that God changed His purpose and was misguided, because He freely justified Abram, and a long time after gave the law; and therein he says, That whoever shall do these things shall live by them.

Hereunto Saint Paul answers that the law was not given to annul the free promise but for the use, whereof I have already spoken, that is, that we must be all concluded under sin and condemnation, for else we should never feel of what price the mercy of God was nor ever look after it, and besides we would think that we had no need of it.

And in very deed, there are two sorts of people which make no account of our Lord Jesus Christ, robbing themselves of all the benefits which we have by Him and of the salvation also which we have by His death and resurrection. The one sort are they which persuade themselves to have some worthiness in them and thereupon in the abundance of their pride despite God; and such are your jolly rabble of Monks, Friars, and their like: who have a certain glorious, glittering show of righteousness, counterfeiting a marvelous, and as it were, Angelic holiness. These men, I say, shut up the Gate and have no entrance unto Jesus Christ, for they thrust Him far enough from themselves.

The second sort are they which are negligent and secure and think not themselves to be righteous. And why so? For some of them are whoremongers, some are thieves, some drunkards, some effeminate persons, and some such contemners of God as that little children may judge them to be so. These men are not deceived by pride and arrogancy but are made so drunk by Satan as that they never think of everlasting life but are become altogether brutish.

And see why Solomon says, "That he is happy and blessed who is careful over his own heart and who fears and watches to understand his sins and wretchedness." We see then that the law was not given after the promise for any other reason but to condemn us, to the end we might seek for all our righteousness in God and to give all praise unto Him for our salvation. Let us then here note this final cause, and therefore Saint Paul, in the first chapter to the Ephesians, discusses this matter more at large. For he passes it not over slightly but handles the matter so as if he would thunder it in our ears, to the end, says he, "That the glory of God might be known, He alone to be glorified, He alone to be known righteous, that we might know that from Him we have all." For we must know, says he, "That without His mere favor and grace, we are all damned."

Here we see, I say in sum, what God's pretense is when He takes from us all opinion of our own power and strength; that is, He means that He would have Himself to be known to be only just, and us to be lost and damned souls of ourselves. So that whoever they are who challenge to themselves the least righteousness that may be, as if they were aiders and assisters unto God, as the Papists call themselves Co-operators or workers together with God, do without doubt commit a more detestable fault than all the thieves in the world. For what is it to take away from a mortal man gold and silver and all that he is worth besides, in respect of robbing God of His honor, being the chiefest thing that He desires, to have to be reserved unto Himself? Which is this, that He alone is to be acknowledged righteous. And then when miserable mortal creatures, or rather crawling vermin on the earth, who are no better than a most corrupt and filthy thing, shall stand up in God's stead and say, "You are not the whole worker of our salvation, but we have helped Thee in it." Is not this most cursed blasphemy when as we shall presume to bring with us some portion of righteousness before God?

But here we are to remember that which we yesterday handled, that is to say, that this word Justify, imports not that we are made righteous, that is, that God so renews us as that we are angels, but it imports that He accepts and allows of us of His mere goodness, albeit we be miserable sinners. And therefore, we may here see how Moses in this place touches this word Impute, as if he should have said, that this hangs upon the free favor of God and is not to be inquired of whether righteousness is in regard of man or whether he is worthy to be accepted. There is none at all of this meant. But let us be contented that God accepts us for righteous, although we are no whit so in deed.

And here also we see why the righteousness of faith excludes works: for look what is wanting in us, we receive from Jesus Christ. I say not in part, as the Papists ensnare themselves, but we borrow the righteousness of Jesus Christ because there is not a drop or yet a mite thereof in us. And therefore works must needs be overthrown when as we seek for righteousness elsewhere. For if there were only one part in Jesus Christ and another in us, He should not be the whole: and then how should this saying be fulfilled, "That the fullness of graces were given to Him by the Holy Ghost, that He might distribute them unto everyone according to measure?" For these two words, "To get" and "to receive," are clean contrary one to the other; and when God justifies us, it is by His adoption, and because we are by nature the children of wrath, therefore He adopts us and takes us for His children.

And what finds He in us? Nothing in the world that can induce us to do well. And therefore the inheritance of our salvation which we hope after, and which is promised us in the Gospel, comes from this adoption of God and from nothing that is in us; for if we could obtain or get anything of ourselves, without doubt we would part stakes with God, even as the Papists do. But because God so deals as that we do nothing, therefore is He alone to be glorified.

We now presently see in sum that the righteousness which is here spoken of imports nothing else but the remission of sins and the credit which we have in the name of our Lord Jesus Christ to be made righteous through the merit of His obedience. But when Saint Paul would severely instruct us according to our childishness, he brings in only remission of sins and reasons after this sort, "We cannot," says he, "be justified by our works." And why so? Forsooth, because it is written, "The man is blessed whose sin the Lord pardons, and whose iniquities are remitted, and whose wickedness is not imputed unto him." Here, says he, we see all our felicity, which is when God receives us to mercy and forgets and buries all our sins whereof we are guilty before Him.

Seeing then it is so, it must needs follow that we are all accursed until such time as God has forgiven us; and if we be wicked, where then shall be found our righteousness? For God cannot hate that which is agreeable unto His nature, for He is the fountain of all righteousness. And therefore if He finds in us never so little goodness, no doubt of it, He will accept of it. Wherefore we must conclude that because we are wicked, we are unrighteous and altogether accursed, and can no way be blessed without God loves us. Now, if He loves us, He must needs eftsoons allow and like of us; and if He allows and likes of us, we must needs be righteous. These are principles which we ought to understand. However, we are yet to know that we cannot be blessed without God loves us; for so long as He is our enemy, alas, in what a woeful estate and condition are we?

Whereupon then depends our felicity? Forsooth, even herein, when God loves us. We are now to consider how it is that He loves us: He must needs allow and like of us, as I have already said, for He cannot deny Himself. For if He rejects and abhors us, how shall we be reconciled unto Him? Now let us see by what means: for God cannot be transfigured, and if (as Saint Paul says) we should pretend any such thing, it were in vain; for He will continue always like Himself and knows well enough to separate us with all our leasings, and erase us out of His Roll. And how shall God then allow and like of us? Well, sir, we must be righteous. Now, what righteousness is it? It is not that righteousness which we suppose to have in our works, nor that we are able to acquire ourselves before Him, or yet satisfy by any duty that we can perform: none of all this will serve our turn. What righteousness then is it? Forsooth, even this, that God must pardon our sins, forget our iniquities, and not impute our offenses unto us.

And therefore David had reason to use these three manner of speeches: for a man would think this to be a superfluous kind of language; but he especially reiterates this because the condition of man wherein he is born and drowned over head and ears is not only a bottomless depth until such time as God draws him out thereof, but the bottomless depth of all depths, that is, it is the bottomless depth of hell. And therefore God must deal herein after a singular manner. And therefore we see why he also soon after speaks, and that in the spirit in whom is no deceit: for it is meet we should understand how necessary the mercy of God is for us, because our sins are so filthy and horrible as that they are able to infect and poison both heaven and earth, and not to provoke God alone against us, but also the angels, the sun and moon, and all the hosts both of heaven and earth.

Wherefore we see why David so highly magnifies the forgiveness of sins. And thereupon Saint Paul himself also concludes and shows us wherein our whole righteousness consists, which is, that our sins are forgiven us. And let us likewise note, as I have already said, that David speaks and sets it down in the spirit, in whom is no guile: for he shows that we cannot have our sins forgiven us, albeit God offers us forgiveness, until such time as we be wholly confounded in ourselves, and be so roused up and awakened as that no hypocrisy nor dissimulation make us believe this or that, nor yet remain in a dead sleep of security, but that we find ourselves to be like most miserable damned and lost souls, and such as the judgments of God do so persecute as that we know not which way to turn us, and to be in such a desperate case as if we saw present death before us and the hand of God armed to execute the sentence of the curse which He pronounces against us.

And this is the definition of the righteousness which we are to note if we will have it rightly defined. We see also why it is said in the fifteenth of the Acts, where Saint Paul, speaking of the ceremonies of the law, says that we must be justified by our Lord Jesus Christ, of all the things whereof the law of Moses could not justify us. This word "the Law" carries here a long tail with it: for we must understand why Saint Paul especially speaks of the ceremonies of the law when he says that works cannot in any way make us acceptable before God. Now the Papists, and many of the ancient Fathers who knew not the Scriptures but were, as a man would say, half philosophers, were wonderfully troubled about this word "the Law," and though that Saint Paul contended not about moral works as they called them: that is to say, that he went not about to deny that we were not righteous before God if we lived chastely, temperately, soberly, wronging no man, and holding all such other like moral virtues: they thought that Saint Paul touched none of this but meant in very deed that all these works partly deserved salvation: but they thought that the ceremonies of the law could no way be profitable to justification. Now this imagination is too gross folly: for, first, Saint Paul never once spoke of the ceremonies of the law.

Wherefore, see here, I beseech you, how most unadvisedly they are abused; and to prove it to be so, consider that place of the Psalm which I earlier alleged, how David places man's blessedness in the only forgiveness of sins, without naming any work; and this speaking of works comprehends within it all virtues in general, which we can in any way attribute to ourselves and wherein we greatly glory. Now this cursedness (Saint Paul says) shows that we must needs come all naked and empty before God, that we might be filled and enriched of His mere and free goodness.

Moreover, when as he speaks of the works of the law, it is because that if there be any merit in them, it is by reason of the covenant which we have already alleged, "That whosoever shall do these things shall live in them." Put the case that there never had been any law published, yet should we have been no whit the more acceptable unto God. And as for Himself, He owes us no duty, neither is He any whit bound unto us; for it is said, "That when we have done whatsoever is commanded us, yet must we needs confess that we are unprofitable servants." And why so? What? Are we at our own choice and liberty to do what we lust? Is there anything in us that is our own? No, verily, and therefore cannot we plead any merit, albeit we perfectly fulfill the law.

Whereupon then depends the confidence which we take in our works? Forsooth, even upon this promise, "That whosoever shall do these things shall live by them." For God bound Himself hereunto of His own accord, albeit He was not in reason tied unto it. Wherefore when as Saint Paul speaks of the works of the law, he shows that although God has promised to all those to whom He has made promise that how many soever shall accomplish all which He has commanded by the righteousness of the law, shall be reputed and taken to be righteous, and have thereby everlasting life; notwithstanding that the works of the law cannot do it. And why so? Because they still leave us under the curse of the law and condemnation: for we can do nothing else but sin, so long as we remain in this tabernacle of the flesh, and he whoever he is that shall think himself to be most righteous shall never be able to acquit and discharge himself of the hundredth part of his duty therein.

What shall we then do, but even hold down our heads and prostrate ourselves at the feet of our Judge, and so crave pardon and forgiveness? As hereafter shall be more largely set down. Let us now then return unto the place depending upon that which I have already touched, which is that Jesus Christ is set before us to justify us in all things whereof the law of Moses was never able to do. For it should seem that they thought themselves to be helped as well by the ceremonies as also by all the rest of the law, to make them of great account before God, and to be able to please Him; for if they failed, then had they the sacrifices as fit remedies, as the sprinkling of blood to cleanse them, certain washings also to make satisfaction unto God, and many other promises besides.

It should seem then that all this was nothing to make them acceptable before God, but contrariwise, that Jesus Christ must come to justify us of those things whereof the law was never able to do. What is meant by this saying to justify us of things? That is to say, to pardon and forgive us them. We see now by this place which I have already spoken of that the righteousness which Moses here speaks of is not a thing resident in our persons.

But God's free forgiving of us, when as He is merciful and loving unto us, albeit we are no whit worthy thereof: for this which Moses here sets down shall never be able to be found in any man whatsoever, but in Jesus Christ who must only justify us: and how is that? That is, if the Devil shall accuse us, and God ready to judge and condemn us: then will Jesus Christ answer for us as our surety. Thus we see how the obedience of Jesus Christ serves us as a cloak to cover all our rebellions and iniquities. It is He that has satisfied for us and discharged us of all our debts by the merit of His death and shed His precious blood to wash us withal.

To be short, we find in the person of the Son of God whatsoever is requisite to make us acceptable before Him because our sins are not imputed unto us. Here then we see in sum what we are to remember from this place. We are now to proceed somewhat further, that is to say, that when God has once for all received us thus to mercy, how He continues, holds, and vows us for righteous all the days of our lives, and even in death also: for this is the principal point whereat we must aim and come unto, howbeit we cannot at this time stand to handle it. Let it suffice then, to the end things might be well kept in mind, that we know and understand what the open way is, that we must have to be partakers of the everlasting salvation which comes unto us by Jesus Christ the Son of God, that is, we must know and understand how miserable and wretched our state and condition is, not by confessing the same with our mouths only or having a vain imagination swimming in our brains thereof.

But to be so sorrowfully wounded and grieved, as that we be confounded before the majesty of God, even to the very hating and detesting of our own selves. And when we shall thus rightly judge of ourselves, then shall we be sure that God will forgive us. And when we shall be thus mortified in ourselves, then shall we find life in Jesus Christ. For it is not enough that we know ourselves to be very wretched sick creatures, and poor and needy souls, but we must be dead altogether, to the end we might by the only grace of our Lord Jesus Christ be revived. And that hereupon we may be so humbled as the scripture wills us, which is, to give unto God that honor that is due unto Him.

And it is not without cause that David speaks, when as he says, "That it is an humble and contrite heart which God requires." For we shall never come unto Him except we be altogether cast down in ourselves. And then we must carry this mind and affection with us, that we are wonderfully grieved and perplexed in our distresses, and then will we indeed confess that we are not righteous. And then also shall our desire and affection be so inflamed, as that we shall not look for our righteousness in our merits, but clean contrary, and having cast away all arrogancy, look for all our benefit and salvation in His only Son, and so when we have once known that He has plucked us out of the shadow of death, our mouths shall then be open and disposed to preach His unspeakable praises, according to that saying of Saint Peter, treating of the end of our salvation, in the first Chapter of his first Canonical Epistle.

Let us now prostrate ourselves before the majesty of our good God, in acknowledging our sins, beseeching Him to cause us more and more to feel them, and so to govern us by His holy spirit, as that we seek after nothing else but the glorifying and blessing of His holy name, and to acknowledge how many manner of ways we are bound unto Him, even holding of Him all the hope of life we have, and all that while not to be weary in serving of Him, but do the best we can to conform us unto His holy will, until such time as He has so spoiled us of all the corruptions of our flesh, as that we may be wholly clothed with His righteousness. So shall we all say, "O Almighty God and heavenly Father, etc."