THE THIRD SERMON of Justification

Gen. Chap. 15.6 Abram believed the Lord, and he counted that unto him for Righteousness.

WE heard yesterday that we must in no case part stakes with God in the matter of our salvation, but all praise must be given to him for it. For when we shall thoroughly look into whatsoever can be found in us, we must conclude, that we are so void of all integrity, as that there is nothing in us but all corruption, and so consequently, nothing but death.

Now it is not enough for us to know that God alone is to be glorified, and we ourselves as it were to be assured to be of no worth, for if we do not so, unless we have shut up the gate of salvation against ourselves. For where Saint Paul alleged out of the Prophet Habakkuk, "That we live by faith," we are thereby taught, that faith is as it were the key that openeth unto us the kingdom of heaven. If it be then our inheritance, we must, being the children, come thither: and we cannot be the children of God, as Saint John in his first Chapter saith, but by faith. Now this faith, as we have already said, importeth a certainty.

And see also why it is said, "That we may cry with open mouth that God is our Father, and that except he be so, we cannot be reputed to be his children." And from whence cometh this cry? Forsooth, as Saint Paul saith, as well in the eighth to the Romans, as also in the fifth to the Galatians, even from the spirit of adoption. And therefore the spirit of God doth so certify our spirit that we are his children by adoption, as that we may without scruple or doubt call upon him as our Father.

And in another place also it is said, "That he is called the seal of the inheritance of salvation which we wait and look for." Seeing then it is so, that the certainty of faith importeth that we are God's adopted children, and that our salvation is grounded thereupon, there must also be put to a seal, as a sign and token that it is infallible. Here then we see, that it is not enough for us to confess that God is the author of our salvation, and the same to be attributed to him only: but we must also on the other side come unto him, and privately call upon him as our father, and be fully resolved that he will not forsake us.

Now this certainty the Papists could never skill of, but do strongly and constantly repugn it, saying, that we may not in any wise resolve that God alloweth and liketh us, and that we stand in his grace and favour: but only that we may have some probable conjecture thereof. Now to say thus, is utterly to overthrow the whole foundation of Christianity. And in very deed, when Saint Paul speaketh of this matter, he driveth us unto this reason, which is, that if we depend upon the law and trust unto it, then is Faith but vain, and the promise made of none effect. And why so? Forsooth, it is not because God is not faithful for his part, but because we shall never be able to attain unto the accomplishment of that which is required for our salvation. For God doth verily promise us recompense when as we shall have served him, and kept whatsoever he hath commanded us, from the one end to the other: God undoubtedly promiseth us all that.

Now this is an impossible condition. For never man yet hath accomplished the law, nor never shall. So then we for our parts are never able to effect and perform this promise. And therefore we shall always be reasoning, wavering, and out of quiet, and in the end fall into despair, when as we shall go about to bring our works with us to keep audit and an account with God, for it is said in the 144th Psalm: "Enter not into judgment with thy servant O Lord: for no man living shall be justified in thy sight." And therefore we must conclude, that we shall be ever vexed and troubled, and our spirits wonderfully perplexed, if we had not salvation elsewhere than from our merits.

And for the better understanding hereof, let us well weigh and consider of that which has been already spoken, that is, we must not think to pay God with trifles. For it is a fearful thing to have him against us. Now he cannot otherwise be, but so long as we shall presume upon works. For we do even so much derogate from him, and rob him of his right, as has been heretofore showed, that whosoever hath not his mouth stopped from attributing unto himself the least glory, and his mouth wide to confess God only to be just: without doubt that man opposeth himself unto his majesty. Now we shall never obtain our suit against him: but the condemnation will still light upon our own heads.

And therefore let us not wittingly and indeed provoke his wrath against us, and besides, it cannot be chosen, but that we must needs be out of our wits when we will trust unto our merits. And herein is a twofold abuse, which also bringeth with it a third.

The one is, when as we think to reckon with God hand over head as the Papists do. And although they fail in many things, yet make they themselves believe that he accepts them. Now God has promised nothing but to such as shall accomplish the whole law. And therefore let us note well these words: "That whosoever shall do all the things written in the law, shall live by them." It is not said one part only. Which also agrees with the saying of Saint James, "That he which forbade to commit adultery, forbade also to steal." For although a man shall have lived all the days of his life chastely, and yet be guilty of some other precept, he is nevertheless but a damned soul. And why so? Forsooth, because that which God has coupled together, we must not separate. The righteousness of the law is coupled and united together: and therefore we must not pretend to cut it in pieces and goblets, nor divide it.

Let us now then consider, whether we be able in part or in whole so to acquit ourselves, as that the whole course of our life may not be amended. Alas, what are we then? And as Solomon says, who can say, "I have cleansed mine heart?" In very deed, there are a great many that think they have, because there are a great many hypocrites in the world. And therefore that man, as I have already said, that is at that point, must needs be more than senseless: for if he considers with what a judge he has to deal withal, however it falls out, when we shall have well bethought us of all the matter, without doubt if we bring with us unto him one ounce or perhaps a half ounce, there will be, as a man would say, five times as much found to weigh it down: and when we shall think to pay him with half an ounce, he will find matter enough to condemn us in five times as much. And what shall become of us then? Let us therefore learn rightly to know what we are, that we be not in the end found worse than naught. And let us consider as I have already said, that we can never be saved, except we be assured that we may call upon God as upon our Father.

Now besides this first abuse, there is a second, which is, that they that think to be justified by their merits, do never consider that not one of our works is good, when as God will look straitly unto them: for as I have already said, although we should keep the one half of the law or three parts of it, yet were it all nothing: for we should all be condemned if we failed but in one only point: and yet there is another reason, to wit, we never once came near the accomplishing of the law, either in whole or yet in part. And how so? We said yesterday that God judges not of our works as we imagine. For he has his own weights and balances. And how judges he them? Forsooth, he looks whether the heart be pure and clean from all fleshly pollutions. And where shall a man find such a heart? We are ever mashed in a great many of wicked affections, and although they reign not in us, yet can we not be altogether rid of them. Moreover, we shall never find such a zeal in us to glorify God as we should, but that there will be always some infirmity: we may have a good meaning to do well, but yet it shall not be so perfectly done, as that it may stand before his face. Now we do not here speak of this as to say, I think, and I suppose: but we must conclude and say, God has said so, and God allows and likes of it. And therefore we should be very far off from deserving anything before him, nor yet be quiet in conscience: for, over and besides that we fail in many things, and that there is no man but has always some remorse of conscience, and although we thought to do the best that we possibly might, yet were it altogether halting and lame. Yea and there may be also some infirmity that may pollute even very good works indeed.

For was there ever a better work than that of Abram, when he was ready to kill his own son? And yet notwithstanding, his heart was touched with many sorrows and griefs, which showed his weakness. Thus then we see that this work was polluted before God and could not be reputed to be any merit. What shall we say then to that which we do, considering that none of us all but is soon stayed when as we shall once be spoken unto to go that way? And although we would gladly employ ourselves to serve God faithfully, yet go we not so rightly and soundly on as we should, by the hundredth part. And must we needs be continually vexed and unquiet? Yea verily, and we all know it, without we will be too, too blind.

Now as I have already said, we must assure ourselves that God loves us, receives, and accepts of us, as if we were righteous. And from whom have we this privilege? We must come to that saying of Saint Paul to the Romans: which is, we must look upon our Lord Jesus Christ. For when our salvation is spoken of, and then behold the glorious heaven, we are by and by on the one side, astonished and amazed thereat because we are not worthy once to come near it. And besides, we see on the other side, hell standing wide open before us to swallow us up, because we are horrible wretched sinners. And then will we say, "Who shall ascend into heaven?" For it is impossible that we should come there: for where are our wings to fly up thither? And besides, as I have already said, hell stands gaping wide open ready to receive us: if so be that he will give judgment against us: and then we will say, how know we that we are pardoned and forgiven, but that God may very well throw us down headlong into the bottomless pit of hell? Now hereupon Saint Paul answers and sets down the remedy, which is this, that we must not doubt but that heaven is ours. And how shall we be sure of that? Forsooth, because that in the person of Jesus Christ we know it to be set wide open for us.

And therefore the asking of this question doubtfully, "Who shall ascend into Heaven?" Saint Paul says, is to fetch Jesus Christ down from thence. For we know that the Son of God has said, "That there are many Mansions in his father's house, and that he has not taken them for his own particular benefit, but to the end to receive us together unto himself, as fellow heirs with him." As concerning hell, he descended into it: for he suffered the torments and pains which we should have suffered, he suffered the horrible torments of God's wrathful curse, which made him cry out and say, "My God, my God, why hast thou forsaken me?" Even so then when as we make our salvation certain, then we may see that we are assured. And that also is his meaning where he says, "Who shall lay anything to the charge of God's chosen?" He is angry with Satan and with whatever is against us, as if he would have said, seeing that we have forsaken all our arrogancy, and have no such imagination as once to think that we can bring anything of our own with us unto God to make us acceptable, considering that we know that it is of his own free mercy and goodness that he has chosen us, as also called us unto himself by the Gospel, let the devil with all his supposes accuse us as much as they lust, yet will he justify and pardon us: and how? Forsooth, says he, behold how our Lord Jesus Christ makes intercession for us, and by the power and virtue of this prayer, forasmuch as he is our Advocate for the appeasing of the wrath of God his Father, by this we see how we are pardoned. And this is the certainty whereof he speaks in another place, as we have already said. This also is showed unto us in the person of the poor publican, that is to say, of the tax collector whom the people scorned when he came unto God to pray. He came not unto him after a bragging sort, howbeit, he verily believed that God would have mercy upon him: and therein he was bold as we all also must be, as in the Epistle to the Ephesians it is said.

But when he looked towards him, he humbled himself, and was ashamed, craving nothing but pardon: and Jesus Christ said that he was justified even with that only speech. And we see that the Pharisee was rejected because he so foolishly presumed of his works. And the Publican, who plainly and simply confessed himself to be a miserable sinner and so wretched and damned a soul, departed justified before God. Yet notwithstanding, the Pharisee commended not himself by reason of his merits, for he said not, "I have done this, and I have done that, and therefore God is beholden unto me for them," but said only thus, "God, I thank thee, that I am not as other men are, an extortioner, unjust, a thief, nor an adulterer, nor as this Publican."

A man would think this to be a jolly entrance when as he submitted himself wholly unto God, and protested that whatever goodness and virtue was in him proceeded from the mere gift of the Holy Ghost. But what of all this? Yet was he so proudly and arrogantly puffed up, as that he thought himself to be allowed and liked of for his works. And therefore we see why God condemned him: for it could not be chosen but that he was exceeding blockish to think that God was bound unto him for his works. Wherefore we must all fly unto the mere mercy of God, and then, I say, we shall be assured that he will love us, when as we shall look for all our merits in Jesus Christ, never ceasing to pray unto him notwithstanding our great unworthiness, because he has not adopted us, either for our persons or yet for our works, but of his mere and free mercy: thus we see how we shall be assured of our salvation.

True it is that we shall always be full of scruples and doubts, by reason that our faith is not perfect in us: but yet our assurance shall always surmount, so long as we fight stoutly and embrace the promises of God, and make them a buckler and defense against all the temptations and distrusts, which the devil shall set before us. When then we speak of this certainty of faith, we mean not but that it may be shaken, and we many times be greatly perplexed and distressed: but our meaning is that we may in the end conclude however it fall out, that God will have mercy upon us, and so upon this assuredness pray unto him. And this is it which we are now to keep in mind.

We easily see then by this that they who have taken this word "Justify" to be said that God changes us and governs us by his holy spirit to serve God, are too, too much abused: for there are many that will say that we are not justified by our merits, neither yet that there is any one iota in us wherein to glory, and that whatever goodness is in us comes from the free gift of God because that of ourselves we can do nothing else but sin: all this they will confess, and will in sum say that we are justified by mere grace and not by our works, and that there is no goodness in us, but that God gives all: have they confessed all this? Yea, verily: and yet they still go about to overthrow both themselves and others. And how so? Forsooth, because they think that they have attained unto perfection, when as in very deed, there is nothing else in them but imperfection.

For where shall we find a man that when he shall be thus cast down in himself, as to be nobody as it were, and confess himself to be altogether accursed, and whatever goodness is in him to come of God's own mere liberality, so as God is therefore to be exalted and magnified, and himself to be nothing, to the end he might acknowledge and humble himself unto God and say that all which he has, he receives from his mere goodness? Yea, but we have already said that if we be doubting, then are heaven gates shut up against us. Now we cannot choose but doubt, or else be stark-staring mad when as we regard our own works. Admit that God by his holy spirit has regenerated a man, and does only thank God as the Pharisee did, and say, "Surely all that I have I have from God," and yet notwithstanding when he prays, he must pray confidently and in full assurance. And how shall he do that? For whilst he is yet imperfect and weak, the virtues which God has bestowed upon him shall be mingled with many vices: yea, and these virtues also shall be corrupt, because I say, he shall not be fully cleansed of the spots of the flesh. When a man shall find himself thus, as a man would say, half seas over, and yet be far from the end and mark whether he would go, how can he otherwise do but doubt?

Let us therefore now conclude that it is nothing to confess and say that our salvation proceeded from the mere grace and favor of God because he governs us with his holy spirit, but that we must fly unto the remission of our sins. And so they that play the wrangling sophisters herein, saying that we are not justified by our works because the good works are not ours, but the gifts of the Holy Ghost, forget that point which we erst touched, that is to say, that our faith must be certain, and that it cannot be certain except Jesus Christ be our advocate, and his death a satisfaction for our sins, so as we cannot do it without we confess the debt, as by the example of the publican which we have alleged may be seen. And we see also that this righteousness must not be for a day only but must continue all the days of our lives.

For although we have profited by serving God, yet for all that it has been in imperfection. And therefore it is plain faith that must justify us. And here must be put to the wall and overthrown that foolish and perverse opinion of the Papists, who think themselves to be partly justified by their works, and partly by the forgiveness which they obtain by the grace of God: for God must fully and wholly be merciful unto us, as has been showed. And why so? For part of our works merit nothing: and besides, there is corruption even in the very best work we do if we shall speak of judging of it according to the worthiness thereof. And therefore we see that we are fully and wholly excluded. Wherefore we must grow to this point, that the most righteous, although they seem as righteous as the angels, yet must they be accepted of God freely.

But here may arise an objection in this sort: why, sir? There is a great difference between those whom God has already called and those who are altogether estranged from him, and also there is great diversity between the faithful man when as God has set him in the right way, and when he leaves him unto the corruption of his own nature. For we shall see some man to have lived a long time like a strayed sheep and castaway: and at last, God enlightens him by his Gospel, and so touches and reforms him, as that a man shall see him, as the scripture speaks, to become a new creature. And without doubt, we can never be said to be right Christians without we be after that manner renewed and be made the workmanship of God created in our Lord Jesus Christ: to do the works which God has prepared: all this, I say, must be in it. But herein may seem to be some absurdity.

God justified the thief that was hanged because he acknowledged his salvation to be in Jesus Christ: and when he was justified, had he none other quality in him than he had before? Yes, verily. Why then say we that free righteousness has her course all our life long? In deed, a faithful man will at the least be well affected to hold himself within the compass of God's obedience, he will be displeased with his sins, yea, groan and grieve for them, and his chief desire will be to frame his life according to the law. Now when a faithful man is come to this, we must not say that he is justified as he was at the first, because he was then a dissolute man and altogether estranged from God. To this we answer, when God at the first justifies us, that is to say, when he has mercy upon us, and plucks us out from that condemnation wherein we were, he uses then a general pardon: and then when he justifies us afterward, he then acknowledges the benefits which he has bestowed upon us, and avows and allows them, for he cannot deny himself: and when he governs us by his holy spirit, although sin dwells in us, yet reigns it not in us, as it is written, "Although we do not the good which we would, yet we strive to do it." And therefore God allows and likes of that because it comes from him: but here we are to note that he justifies us both in our persons and also in our works by faith only. For when he receives us at the first, he cannot justify any works that are in us. And why so? Because they are all wicked. For as we have already said, what fruit can a rotten tree bring forth? And therefore when God draws unto him miserable sinners that are banished and cast out of his kingdom and Church, he does not justify their works: but beholding their miseries and having compassion of their perdition, lo, for that cause he justifies them.

Now after that he has received them, he justifies them in their persons, that is to say, he accepts them as his children, and after that, he justifies their works: and how does he do that? Forsooth, not by calling them to an account, nor judging them rigorously: for there will be always, as I have said, some corruption amongst, or else some slips and by slidings and such like things which will mar all. For if a man puts the best wine in the world into an unsavory hogshead, or into a fusty bottle, the wine will be all marred. Even so fares it with all our works: for so long as God guides and governs us by his holy spirit, they are good, holy, and commendable: but mark what vessels we are, surely very filthy and corrupt. Even so are our works, and therefore God must purge and cleanse them. And how is that? Verily even by his grace in pardoning the faults and imperfections which are in them.

Wherefore even as there is diversity between a faithful man, and whom God calls at the beginning unto the Gospel, so also is there some diversity in justification. But it alters not in this behalf, that is, that God always justifies his freely, that is to say, that he accepts them, not for any virtues that are in themselves, for there is none at all in them, neither yet for those which he has bestowed upon them: for they are to be condemned by reason of the infirmity that is in them. But because as Saint Paul says, "That those whom he has chosen he has justified." Here then we see in sum, what we are to retain as touching the motion of this question.

Now we are to note, that over and besides the thing which the Papists imagine, that we may partly obtain to be righteous, they are too grossly deceived, basically deceived in their satisfactions, and blind also, I say, in this they are, to think themselves to have certain virtues, which God ought to allow and like of. But in very deed they are ashamed to say that their works do merit, but that they carry some likelihood with them: for, say they, although they do not perfectly merit, yet is it meet that God who is just, should accept of that good which they do. Yea but they are so far blinded in their righteousness, as that they understand not their sins, as we have already said: Again, they are secondly deceived, because they think themselves able to acquit themselves by their satisfactions. I will here forbear to speak what their satisfactions are, because they are most foolish, whereby they do nothing else but provoke the heavy wrath of God against them, thinking to pay him with filthy toys and trifles, to wit, with superstitions devised of their own brain: for what satisfactions can we make, to deliver us from the judgment of God? And what is the committing of one sin worth of? Truly we think that when we have violated the righteousness of God, and have paid some small portion for it, that we have done enough. Must we not think that Satan wholly possesses us, when as we become thus arrogant?

Now this is the greatest part of Popish doctrine, to be pardoned when as we have deserved rather to be punished. And this proceeds hence, because they think they should be justified by their works: and therefore they say, that this is but conjectural, for they cannot choose but see, that if we examine ourselves, we shall come short in the end, neither can we have that which is requisite for the making up of our accounts before God, to say that we are discharged. But over and besides this conjecture, they have another foolish toy in their heads, which is this: why say they, if it were true that God favored us today, it may be that he would not do so tomorrow. Now they never think that faith is always accompanied with hope, and that hope extends itself both in life and death. And we see also besides, that there is a far greater fault, and that is, they never look unto the last article of death, whereof we will speak (God willing) hereafter. And therefore we will at this time go on with what we have begun, which is, they think to satisfy and appease God, when as they bring with them some recompense for the sins and iniquities which they have committed. Wherein they rob God of his honor: for, if it were so, then he alone were not sufficient to reconcile us unto God his father. Now it is not without cause that he is called our ransom: for he made himself our surety upon this condition, that he took upon him to pay our debts fully and wholly. And therefore whoever will now take upon him to pay God, usurps the office of Jesus Christ, which is a most abominable abuse. And yet the Papists build their salvation hereon. But for all this they cavil and say, that although our Lord Jesus Christ has obtained pardon as well for the sin as for the punishment thereof, yet notwithstanding that this is reserved: although they manifestly gainsay themselves. For on the other side they say, that our Lord Jesus Christ has not merited for us, but is the occasion of merit. Now as I have already said, they will say that we are by nature so ill and so exceedingly wicked, as that we can do nothing which God will accept: but say that when Jesus Christ goes before, he gives us the occasion of merit, and this they call the first merit, so that they give unto him some little goblet or small portion, and to ourselves the chief. Now if it be so that Jesus Christ has only merited the occasion of merit, that is to say, that we must by him come to heaven, it must needs follow that we shall be always bound unto God as well for the punishment as for the sin. And this is an enormous abomination, when as the Papists will presume thus to discharge themselves before God with their satisfactions.

And besides, as one mischief draws on another, even so thrust they themselves into a most wearisome labyrinth: for they know well enough that if we strained ourselves to do a hundred times more than we are able, yet could we in no wise content and satisfy God for our sins. And why so? Because we come so short in doing that we should, as is most fearful. And David says, "What man is he that knows his sins." And therefore although we should take never so much pain to make satisfaction, yet shall the Papists be enforced to say that we are never able to come to the end of them. Yet is there also a third error amongst them, to wit, their indulgences and pardons of full remission, for the pardoning of their sins, that will buy them. And yet they think it not enough that they have these indulgences, but must also have their purgatory to make up their mouth withal for altogether, so as they are so mashed in errors as that they cannot tell how to wind themselves out of them. For seeing they have all at once strayed from the pure simplicity of the holy scripture, the devil has so possessed and entrapped them within such nets and snares, as that they can never get out of them. Wherefore we must so much the more diligently hearken unto this doctrine which excludes all satisfactions, and sends us to our Lord Jesus Christ, to find that in him which is wanting in us.

Moreover, we are to note for the better understanding of this point, what it is to be saved by the mere grace of God, and for faith to be imputed unto us for righteousness, and that cannot be understood until we lie at the point of death: for when as the Papists speak of their merits, satisfactions, and indulgences, they may prattle and jangle as it pleases them: but when hypocrites shall be so drunken and hard-hearted against God, as to be made to believe marvels and wonders all their life long, the devil soon after removes them with a witness, when as they must in good earnest come before the judge. For we see how blockish we are, and so long as it pleases God to grant us life, we imagine him to be such a one as pleases ourselves, and transfigure him as we lust: but when we must depart this life, and come before his judgment seat, at whom the Angels themselves are afraid and tremble, Alas, how shall we, most miserable mortal creatures, do in this case. And therefore when we speak of this certainty of faith, the question is not of our entrance into the Church of God only, but our hope must be invincible, to fight against all the temptations of Satan, but especially when we must come to answer before God, we must then stand firm and sure against all the fears wherewith we may be stirred and driven unto. And this is no speculative doctrine, but a doctrine of practice. True it is, that the holy scripture must instruct us, but no longer than until such time as God has in very deed assigned us a day, and our consciences bound to appear to hear the sentence of the heavenly judge. No doubt of it, we will make but a sport in reasoning of this matter. But the practice thereof, as I have already said, will teach us another manner of lesson, what it is, that is to say, we must wholly flee unto the grace of our Lord Jesus Christ, and understanding that he is our Advocate, we may assure ourselves that God will not enter into judgment with us. And why so? Because we are pardoned not according to the draught of our indictment, but by putting away all our sins and iniquities. And this is it which we are to remember concerning this point.

It should seem now that we cannot be wholly righteous, if our righteousness consists only of faith: for our faith, as we have already said, will always be weak so long as we live here. And therefore how is it possible that we should be fully righteous before God? For the effect cannot be above the cause. For if we had but half a Sun, we should not have so much light as we have; and therefore we must have a whole Sun, that the beams thereof might spread itself all the world over. Wherefore when faith is thus weak in us, it should seem that we were but partly acceptable unto God, and so contrariwise, that he liked us not: howbeit we are here to note, that we are not justified by the power and virtue of faith; neither must we think it to be so perfect, as to say that our salvation is perfect thereby. For, to speak properly, it is God alone that justifies us, as out of the eighth of the Romans we have heard. And this is that justification whereof Saint John speaks in his third Chapter, to wit, "That God so loved the world, as that he spared not his only begotten Son, to the end that so many as should believe in him should not perish, but should pass from death to life." Thus we see to speak properly, that it is GOD alone which justifies us: agreeing with that saying of Saint Paul in the fifth Chapter of the second to the Corinthians, saying, "That God appeared in Jesus Christ, in reconciling the world unto himself, not imputing their sins unto them, because that Jesus Christ who knew no sin, was made sin for us, that we should be made the righteousness of God in him." Here we see that Saint Paul in the first place shows, how God justifies us, that is, that he imputes not unto us our sins.

And thus much touching the definition of the word. And yet we are taught that it is the proper office of God to justify us. For he says that he was in Jesus Christ in reconciling the world unto himself, and besides, he is our righteousness, that is to say, he allows and likes us: why then is it said that faith justifies? Forsooth, even this way: for if we did look unto the principal cause, and sought out who is the Author of our salvation, we would still say that GOD of his mere goodness justifies us because he has mercy upon us, imputes not our sins, but pardons us. Now it is Jesus Christ also that for his part justifies us because he is the very true matter of our justification. Where then must we seek after it? In the washing of his blood which he shed for us, in the sacrifice which he offered for the recompense of our sins, in that he rendered full obedience, in such sort, as that all our offenses are buried and blotted out, because he was sanctified for us, as in the seventeenth of Saint John it is said. Thus then we see, after what manner and degree Jesus Christ justifies us. Now in that it is said, that faith justifies us, it is not by reason of the power and virtue that is in it, or for any worthiness that it has.

And herein it is that the Papists are deceived: for they make a comparison between faith and works and say, how is it that faith justifies more than love? For Saint Paul says, "That Love is greater than Faith." True it is, that they mistake this place: but admit that love were more worthy than faith. For we do not now speak about such trifling toys, as to say that he were worthy to be the greatest king in the world, that could manure and dress the ground as well as any husbandman or vine-dresser. And even so fares it with faith, for, it justifies us not as I have already said, for any excellency that is in itself, but because it borrows that of Jesus Christ which is wanting in us. And therefore is it that Saint Paul says, "That the righteousness of faith overthrows and makes void all the righteousness of works, and whatsoever worldly glory else." And therefore the Papists are herein too blockish, and we for our parts are so much the rather to rest upon this point which we have already spoken of, that is to say, that we are justified by faith, to wit, that the way to make us to be acceptable unto God is, to have us lay open a ready way unto our Lord Jesus Christ, that thereby he may apply his righteousness unto ourselves.

Here we see then, that faith is the only means and instrument: but that God is the cause and author, and that all praise belongs unto our Lord Jesus Christ, who is the right and true matter and substance thereof. And this is it that we are here to remember. And consequently, we see also that the Papists do too foolishly cavil to say that faith itself is a work, and that if we be justified by faith, that then works are not excluded. And to prove their matter withal, they allege that which is written in the sixth of Saint John, "This is the work that God requires of you, that you believe in his only Son." Now Jesus in this place calls faith a work, as if he should have said, you see whereat you must aim and apply your whole study: for the question is not that the work should merit. And besides, if we did confess that faith were a work, which indeed it is not, yet justifies it not as a work done by us: for if I give alms and pretend thereby to merit before God, see how I should be justified by my works: if I help my neighbor and travel to do good unto this man or unto that, as they shall have need: See how I should be justified by my works. Now the reason is clean contrary in faith: for in confessing that we are all accursed, and that by faith we receive that which God offers unto us, we bring nothing with us on our behalf, but come empty-fisted unto him.

Faith then justifies, not by bringing any worthiness or merit with it unto God, but because God receives from Jesus Christ that which he presents unto him in our name.

And this confession must go before, that there is nothing in them which keep such a course, that is to say, to demand righteousness at God's hands, whereof they are utterly void. And therefore we see that the Papists herein deal very foolishly, to say that we are justified by a work, if so be we be justified by faith. Now faith is a sacrifice wherewith God is pleased because he is thereby honored, and praise and thanks rendered unto him, who is only just and good: and yet are we not justified by the power and virtue thereof. To be short, when God justifies us by faith, there is in this justifying enclosed the grace which he bestows upon us, because he will not see and behold the infirmity which is in our faith.

Faith then justifies, but yet as it is defective and imperfect, and yet therein it justifies. How can that be, being defective and imperfect? Yes, well enough: for as I have already said, it is not required at the hand of faith to do any such thing, as having power of itself to justify, but receives simply that which is given it to do it, from God. And therefore if we have but the least spark of faith as a man would say, with this conclusion, that there is no life in us but that which we have in Jesus Christ: and that all fullness is in him, from whom we draw that which we have, and wherewith we are filled, without all doubt, we have then enough. Wherefore let us learn so to believe in our Lord Jesus Christ, as that whenever we shall stand in doubt, we yet never cease to submit ourselves unto his mercy which can never fail, and continually fly unto him, knowing right well that all perfection of righteousness is in him, and is such also as that we shall be made partakers thereof, and that although we had but the least drop of faith as Saint Paul says, and were environed and laden with this huge heap of corruption and sin that is in us, which brings nothing else with it but death, yet if Jesus Christ be in us, there is life: that is to say, the rest of the infirmities and corruption of our flesh, and whatever else that may hinder our salvation, shall all be abolished by the spirit of our Lord Jesus Christ; if we have never so little a portion, we shall be sure to live forever.

Let us now prostrate ourselves before the majesty of our good God, acknowledging our sins, beseeching him to make us feel the power and virtue which he has given unto his only Son, that we might thereby be drawn and wholly cleave unto him. And that we may learn to be gathered together under the confidence which he has given us in him, fighting against all our infirmities, and in the meanwhile, that all presumption and pride be cast down in us, and that there remain nothing else in us, but to confess that as he is just, so also that it belongs to him to pour out his righteousness upon us, to the end we may enjoy the fruit which proceeds thereof, to wit, the inheritance of the heavenly life. And that he will not only, etc.