THE FOURTH Sermon of Justification

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

7 Again he said unto him, "I am the Lord who brought thee out of Ur of the Chaldees, to give thee this land to inherit it."

WE said yesterday that when God had once received the faithful into his grace and favor, that he acknowledged and makes known also that which he bestows upon them. For by faith we receive the Holy Spirit, because Jesus Christ cannot be separated from it. And therefore we must needs be renewed when we believe God, because we apprehend his power, which he offers unto us to communicate with us in his Son. Now God cannot set light by and reject his own gifts: wherefore he must accept these works which he gives us, not that they are worthy as we have already said: because there is always some infirmity to corrupt them, as that they are unworthy either to be accounted of or received. And although God should find fault and reject whatever good that we are able to think or do, yet could we in no wise accuse him of cruelty. And why so? Forsooth, because they may be always amended: and yet does he accept of that which is not worthy of acceptance, all because he acknowledges us as his children, and also upholds us as by his Prophet is said. If then we ask why God allows of our weak affection in serving him? It is because he bears with us and would not have us marked as mercenary and hired men, but content himself to see us serve him frankly and freely, none otherwise than as a natural father requires at the hands of his child. For although a child shall mar that which his father sets him to do, yet is the father glad when he has seen that indeed his meaning was to do it well. Even so fares it with our good God, who bearing a fatherly love unto us, forgets whatever defect is in our works and will not call them to account.

Here (I say) we see in sum how that over and besides our persons we are justified also by what we do, that is to say, that God accepts both of ourselves and of our works also as righteous. And let us also see from whence this word "Reward" whereof the Scripture so often speaks proceeds: For God shows not only in the law but also in the Gospel, that they who serve him faithfully shall not lose their labor, nor be frustrated of their hope. And why so? Verily because their Reward is surely laid up in heaven. But how can this agree with that which we have already said? That is, that if our works justify us, then must faith and the promises (as Saint Paul says) be of none effect. Now we shall see them agree right well together when one of them shall depend upon another: But if we shall on the one side put our works in one balance, and the grace of God in another, without doubt we shall find great contrariety. Nevertheless, when we say that God has mercy upon us because we are sinners, and that when he has regenerated us by his Holy Spirit, that he allows and likes the good which he has put in us, albeit it be nothing in respect of the ill that remains. When we shall speak after this manner, it is as much as if we should say that first God is merciful unto us and does not impute unto us our sins and iniquities but adopts us who were lost and damned souls, to be his children. And in the second place, it is said that he justifies us also by our works, and that because he is merciful and will not judge us rigorously, neither regards them what they are, to esteem of them as worthy or meritorious: But deals in this behalf as a natural loving father does. And herein I say, is no repugnance.

And so although our Savior Jesus Christ says that he came to call sinners and not the righteous, and although Saint Paul also says that he came to call sinners to salvation, and that it is not for any works that we have done that the inheritance of the kingdom of heaven is prepared for us, but because he is loving and kind unto us, and is disposed to bestow his infinite goodness upon us: and yet for all this, we receive reward; that is to say, that when we have served God, we shall be rewarded, as oftentimes it is said in the holy Scripture. Thus we see that after this sort these two places which seem to be repugnant one to another agree very well together, that is, that by Faith we are imputed righteous, and that the zeal which Phinehas had in maintaining the honor of God and purging the Sanctuary which was polluted, was imputed unto him for righteousness. Here we see when Phinehas the Priest saw so infamous and detestable an act to be committed by an Adulterer and an Adulteress in the Sanctuary as could not be greater, and such a villainy as the like was never heard of in Israel, that the Lord so armed him as that he slew them both: and it is said that it was imputed unto him for righteousness. Now this was a virtuous work: and therefore should seem that he was not justified by faith; but yet as I have already said, this may very well hang together. For Phinehas was the son of Abraham, and therefore God must be merciful unto him as well as unto the rest. But because that God helped him, and was reconciled unto him by that grace which he bestows upon all his chosen, even under the old Testament, we see that God reputed it as a righteous work. And how so? Verily that forasmuch as there was some imperfection and weakness in him, therefore must God as I have already said, support him.

Let us also hear what Saint Paul says, which is this, that we must labor powerfully to serve God, for the hope's sake which is laid up for us in heaven, of which hope we have heard before in the word of truth of the Gospel, where Saint Paul shows that the faithful more courageously and vehemently go on to serve and honor God, and give themselves to be charitable; because they right well know that they shall not lose their labor, as it is written. Yea, but how know they that? Forsooth by the testimony of the Gospel. Now what are the words of the Gospel? Verily, that God will be merciful unto us, if so we believe in his only Son: For the righteousness which is there offered us, as Saint Paul says, has borne witness of the law: But is not helped by the law: that is to say, by whatever works we are able to do. But because we are grounded on the grace of our Lord Jesus Christ: This Text then shows us that the faithful may be a great deal better and more earnestly disposed to serve God, because they know that their pains shall be accepted: And yet notwithstanding they rest themselves upon this free goodness which is promised them, because they fly unto our Savior Jesus Christ. Here we see how grossly the Papists are deceived. For from this word "Reward," they draw the word "Merit," as if they would play the Alchemists. Now there is a great difference between the one and the other: For what importeth this word Merit. To Merit, is to make God bound unto us, that we might say, I have well deserved this thing or that; I am worthy of it: And he who does not acknowledge the Merit, is unthankful, if he discharge his duty unto him, unto whom he is bound and beholden. If we could then deserve anything at God's hands, it must needs follow, that he for his part should be beholden unto us, and do us wrong if he paid us not that which he ought us. True it is that he is our debtor; but a voluntary debtor: For he shall never find anything in us why he should be beholden unto us; but bindeth himself by his promises. Now in very deed he hath promised us Reward, but it is of his own free gift, and of no desert of ours: for that were to come from a post to a pudding-prick, to go so from one to another, and to conclude that these two words are all one, where there is so great diversity.

Wherefore let us not marvel though the Papists still conclude their Arguments thus, and storm when we say, That works cannot justify us. For their supposal is false, that is to say, that if GOD rewards those that are his, that therefore he is bound to do it, and that they are also worthy of it, and that their works import some Merit; Now all this is not worth a straw. The reason I have already showed, to wit, that when God promises us Reward it is not because that we are worthy thereof, but because it pleases him to add grace unto grace, and all of his mere mercy, goodness and liberality. Now we are always to keep this in mind: and in very deed what should we look for at his hands, if we had nothing but that that we deserve?

Assuredly, we should be driven to that unquietness whereof we erst spoke, that we should always be in doubt and perplexed. And therefore our faith must be certain. And this is that in sum which here we are to remember.

Let us now come unto the words of Saint James, who seemeth to be contrary unto Saint Paul and all the rest of the holy Scriptures, as we have already spoken: For Saint James saith, That we are not justified by faith, but by works. A man would think that there could not be found two places more contrary one to the other, as to say, That we are justified by faith only, without works, and that we are justified by works, and not by faith, and yet notwithstanding it is most certain that Saint James, who spoke by the spirit of God, gainsaid not the doctrine which was preached and published from the beginning in the Church, ratified by the Prophets, and which has been lastly more notably confirmed by our Lord Jesus Christ, and by his Apostles. Howbeit the solution is very easy, when as we shall look into the drift and meaning of Saint James: For he reasons not there what true faith may do, neither does he speak at all of true faith, but of a counterfeit faith, and such as is but like unto an image and an illusion. For he reasons there against such as under the color of Christianity will take liberty to do all wickedness, as at this day there are too many. And besides, the devil does so bestir himself to blind us, as he would make us believe that all our sins are forgiven us, and so under the name of Christianity would make us become very brutish, and thereby pervert all. And to bring also the doctrine of the Gospel and professors into a slander, to the end also it might be thought, that the doctrine of the Gospel did overthrow good works, and would not have us worship and serve God, as the Papists at this day despitefully reproach us therewithal. Wherefore Saint James, seeing many dissolute and profane people thus falsely abuse the name of the Gospel, and pretended the name Faith: He says, well, Let me see thy faith without works, and I will show thee my faith by my works: whereby he sufficiently shows that his meaning was not to speak of such a faith as we have defined: that is; that we should be certain and sure of the goodness of God by his word, and know him to be our Father through our Lord Jesus Christ. Now Saint James speaks not of such a faith as this is; and that which is not such a one, cannot bring forth works. We have already said; that by faith we receive the spirit of our Lord Jesus Christ. And he and his spirit cannot be separated. And we know that it is said, That it is not given unto us only for righteousness, but for sanctification also: that is to say; that we might be purged of all the filthy lusts of our flesh, That we might be made like unto the righteousness of God. So then if Saint James had spoken of this true faith, it had been great folly for him to have said, Show me thy faith without works, and I will show thee my faith by my works: as if he would have said; that true faith is so conjoined with good works, as without them it is dead, to wit; it is no faith, as afterward he says. And therefore Saint James right well shows that he spoke not of a faith which embraces the promises of God, and by which we are certified of our salvation.

And herein the Papists do grossly abuse themselves, to forge unto themselves a faith, which they call unformed; that is to say, without figure or shape, and say; that faith of itself is as it were but like a piece of earth or clay which a man should take to daub withal. Here you see (say they) what faith is. And besides, they say, that when Charity is conjoined thereto, then it is like a pot that is made of the same piece or lump of earth, which before had no form or fashion. Thus we see what a jolly imagination the Papists have, whereby they declare that they know not what faith is: For it is an absolute and singular gift of God. And after it is said. That we receive the spirit of adoption, by which he so renews and also incorporates us into our Lord Jesus Christ, as that we are made members of his body, and withal new creatures. We see then that the Papists know not these things, neither yet understand the principles and rudiments of Christianity no more than brute beasts without sense. And what a fearful thing is this that they do nothing else but brag of these things: And yet they think themselves to be the greatest divines in the world, when as they have made a distinction forsooth; between unformed and formed faith: which is as much as if they had said; a God in whom is no power nor virtue, & then a God who shows himself powerful and just. And thus have they forged unto themselves a double faith.

And why then does Saint James use here this word? And why do we use this word, Church? This word Bishop? this saying God's service? Devotion, & Zeal? But when we speak of the Papists, we never yield unto them in truth that they have any church which is to be obeyed: For indeed they have nothing but some ruins of a Church, and a certain canvassing and tossing of service of their own devising, and (as they thought) to serve God withal. But that is the Church where God dwells by his word. Afterward, when we speak of them, we use honorable words, and yet our meaning is none other, but that they usurp these titles with jolly shows & marks. Howbeit we do not altogether stand upon words. And after this manner deals Saint James: for he stands not upon the word, but takes upon him to speak of the frivolous vaunting which was in the mouth of these scoffers that would be taken for good Christians, & says, your faith; that is to say: that faith which you talk of is nothing: As if we should ask the question at this day: what is the Catholic Church which the Papists so brag of? Surely it is a very harlot. For we know that the true Church is the spouse of our Savior Jesus Christ, which ought to be purged and washed with his blood, that she might be as Saint Paul says without spot or wrinkle, and after that to be the pillar of truth: And in stead hereof; behold a den of the eves, and an harlot which has corrupted all the service of God, and begot nothing but Bastards. Thus should we say, and then we see that we should not think Saint James his phrase of reasoning to be strange, because it is an ordinary and common thing amongst us. We now then first see, that when it is said that Faith justifies us, we speak not of Faith but after the accustomed manner.

But when Saint James says that faith without works is dead, it is to bar such as abuse this name and have a jollity to brag and glory thereof: but indeed have it not. Let us come now to the second part, when Saint James says that we are justified by our works, it should by this seem that he is contrary unto Saint Paul. Now works must not be joined with faith to part half stakes with it, as we have already said: For if that were so, then we should never be certain and sure. And therefore all consideration of our works must needs be excluded, or the calling upon God with true confidence, to be taken for his children, to hope for the inheritance of the heavenly life which is promised us, works must needs be laid aside; for what were it if works justified. Now this word Justify is not taken in Saint James to be approved before God, to reconcile us unto him, and to make him receive us as his children. How is it then taken? Even as himself declares it without any other exposition. For he adds that Abram was justified when he went about to offer up in sacrifice his son Isaac. Now we never yet read that he sacrificed him, to wit, that he meant to make a sacrifice of his son unto God: what meant he then? Forsooth this, obedience, whereof we shall hereafter speak, was it that justified Abram. If we did speak of the approving of that which he had at that time done, and was yet not indeed done.

We must therefore conclude that Saint James speaks not in that place, how we are acceptable unto God; but how we are made righteous. For what a blockish speech were this to say that the son had begotten the Father. Now we right well know that faith is the mother of righteousness, that is to say, that it is the means and instrument by which we are reconciled unto God, and allowed for his children. And therefore faith must go before righteousness: for it is the means cause, the instrumental or formal cause as we call it.

Let us now come unto the obedience of Abram when he was ready to sacrifice his son: for if that be the cause of Abram his righteousness, it must needs be that it went before: For what a doltish speech were this, to say, that the corn that shall grow a year hence shall feed me from this day until this time twelve months. Now there is not the least child in the world which sees not this. Now, there was a long time part before God commanded Abram to sacrifice his son, and yet was he justified before. We see then, in sum, that we need not to look for any gloss out of Saint James his words; he says, that he was justified, that is to say, that he was showed to be justified: For these Scoffers against whom he contends said, we are justified by faith, and therefore what need we to take any great care to serve God, seeing our works are of no worth, neither any reckoning be made of them in time to come. Now first and foremost they pervert all in saying, that there shall be no reckoning made of works: For they shall come in account with the grace of God. But when they shall scoffingly say, that it is to no purpose to do good works, is as much as if they would tear Jesus Christ in pieces. For by faith we receive him, and are united unto him with this condition, that he reconciles us unto his father, puts away our sins, and regenerates and governs us by his holy spirit. And these are inseparable things as we have alleged out of Saint Paul. Seeing then it is so, Saint James had good cause to say, how can you be justified without works? For Faith (says he) without works is dead. And besides, if you be the faithful children of God, you can be none otherwise justified than your father Abram was. Now Abram was so justified as that good works were joined with Faith;

And therefore you must show yourselves like unto him, or else you mock God, in profaning so holy and sacred a thing as the name of faith and righteousness is. Here we see Saint James his meaning out of this Text: But these Popish mastiff Curs can no whit skill of this, and what is the reason? Verily because they contemn God: howbeit you shall hear them with open mouth talk of good works, and a man would think, to hear them debate thereof, that they were Angels, and yet you may see what they are. And I would to God that the whole state of their life were not altogether dissolute; for a man shall find neither Monk nor Friar, Doctor, nor yet any of that shorn Rabble, but they are either reprobates, scorners of God, whoremongers, drunkards, blasphemers: To be short, it should seem that they had conspired with the Devil to bring the whole world unto confusion. And yet for all this they will pretend good works, and speak of nothing else.

And therefore it is no marvel although they be so blind. But to speak but a word of that which we have explained out of Saint James we are to note, that we are justified but not without works, & yet we are justified without works: when we say that we are justified, but not without works, we separate not this. And how so? verily, because that he who is justified before God by faith, is as much to say; that God forgives him his sins; believes in the passion and death of our Lord Jesus Christ, and knows that by his resurrection, he receives life from him. So then, whoever believes after this sort, is not justified without works. And why? Because that God bestows his holy spirit upon him, which so reforms him, as that good works cannot be chosen but be joined together with faith. And yet is the other saying also true, to wit, that we are justified without works; that is to say, without any help of good works, so as we always remain bound unto God. Here we see two places without altering the words: wherein it should seem they were altogether diverse and sundry, as to say, that we are justified without works, & that we are not justified without works, howbeit the meaning is, that works are not for all this the cause of our salvation, as to make them merit any whit before God, so as to accept us according to our worthiness.

But it is because that as I have already said, our Savior Jesus Christ bears us not only a simple grace and favor, but a double, that is to say: that on the one side he covers all our iniquities and offenses through his pure obedience, and appeases the wrath of God his father by that Sacrifice which he offered up once for all, to make satisfaction for our sins: And yet he so rules and governs us in the meantime by his holy spirit whom he has received in all fullness and rests upon him, that if so be we do not abuse his grace bestowed upon us, we are freed from the bands of Satan, that we might take good heed as (S. Peter says) not to follow the lusts and desires of the flesh. This then we see may suffice for the exposition of this place.

Now Moses adds immediately following, that God spoke again to Abram, and said: "I am the Lord who brought you out of Ur of the Chaldeans to give you this Land to inherit it." Here we see that God reiterates his promises for the confirming, nourishing, and increasing of Abram his faith until such time as it was grown unto a full perfection. Whereupon we are to conclude, that although Abram was the mirror and pattern of all the faithful, and the very image of righteousness, yet was his faith imperfect: For else the promise that is here set down were superfluous. For if the faith of Abram was so thoroughly confirmed as that it could not be amended; God needed not to have spoken any more.

And why so? The promises have this use and benefit that they draw us unto faith, and when we have gotten it, they are to lead us to the right way, to encourage and stir us up to go on valiantly, to refresh us when we are almost weary, to augment our virtue when it begins to fail and to be weak. Here (I say) we see why our Savior Jesus Christ testifies & declares unto us of his mere goodness that he is our God: that is, to begin faith in us; or else to bring it to perfection. And therefore we must conclude that it was needful for Abram to go somewhat further. And hereby we see that although our faith be imperfect, yet that God ceases not to justify us. And what is the reason? Because he imputes not the infirmity that is in it unto us: but however it is, we are here admonished by this place not to be prevented by any foolish opinion of our own, as a great many of men are, who think themselves to be such great Clerks, as that they will not once vouchsafe to come any more unto the school of God.

Let us therefore understand and know: that although our faith were greater and more powerful than now it is; yet must we be scholars all our life long to have the word of God sounding in our ears, and to have our memories rubbed over & refreshed, that we might not forget that which we have learned; that that which has not taken deep root in our hearts, may receive a better and deeper impression: and that God when he has cast his seed into us (according to Saint Paul his comparison) we may daily water it in us: For, it were not enough to have the seed cast into the ground without God should send down rain from heaven and bedew it: for when the husbandman shall have done his duty in tilling the land, it is to no purpose without GOD should give increase thereof from heaven. Even so must it be with us when as we shall have received the seed of the incorruptible life, GOD must rain down from heaven; that is to say, he must continually benefit and strengthen our faith: which cannot be except we be daily instructed from his mouth.

Let us now come to the contents of this sentence,

"I am the Lord who brought thee out of Ur of the Chaldeans."

These words here are inserted for Abram to cause him to eschew all Idolatry and superstition wherein he had been heretofore brought up. For as it is often showed unto us out of the holy Scripture, that we must not worship God confusedly, nor imagine him to be such a one as we think: But we must know what God that is which we must flee unto, and must be separated & distinguished from all the imaginations & devices of man's brain, whereby we so greatly deceive ourselves, and are also deceived by Satan. And that is the reason which S. Paul makes in his Epistle to the Hebrews, the eleventh Chapter and the sixth verse: saying, "When we will come unto God, we must believe that God is, and that he is a rewarder of them that diligently seek him." We cannot come then unto God, except we believe that God is, that is to say: we must not be wavering nor doubtful; but we must be firmly and constantly assured, that that God which created heaven and earth is he who shows himself unto us, and whose will we know both by the law and Gospel: and not to reason what God is, as the poor heathen have done, who have been so marvellously tormented about it, and have run themselves so far into such a Labyrinth and Maze, as that they could never wind themselves out of it again. But we know that God is manifested unto us in that he is beneficial unto us for our salvation. And thus much for the first point. The second is, that he is a Rewarder of them that diligently seek him. Now this word Rewarder, importeth not that God renders that unto us which he owes us, but that we shall not be frustrated in putting our trust in him. And therefore we must look after what manner we ask him: For if we will bring our works with us; that is even to kick against God: so far off is it for us to be united unto him by that means. And Saint Paul says, that when the Jews thought to trust in their works and put their hope of salvation in them, that they hurt and undid themselves: and that was the cause of their break neck instead of going forward. Wherefore if we will seek God aright, we must without all doubt cast from us all vain presumption of our own strength: For seeing he has adopted us of his mere favor and grace, it is most certain, we shall never be accepted of him, except it be because he forgives us our sins. And thus says the Apostle, shall we be assured; that if we seek God after this sort, we shall never be frustrated.

And for the same purpose is it said, "I am the Lord which brought thee out of Ur of the Chaldees to give thee this Land to inherit it."

This is as much as if God had bound himself anew unto his servant Abram, declaring unto him that he should not need to fear but that which he heard before should be accomplished: and that although the effect thereof was deferred and prolonged a great while, yet must he walk patiently, knowing that God speaks not in vain: and besides that he has his times and seasons for the accomplishing of his will. And that it lies in him and in his secret counsel, and is not to be brought to follow our appetites and humours. But yet we are to note, that God confirmed the faith of Abram by his ancient benefits: For he says I brought thee out of Ur of the Chaldees. And this made Abram to trust a great deal more unto God, when as he had already found by experience that God was his father and Saviour. For by how much that we have heretofore felt by the goodness, aid, and help of God, by so much more should we assure ourselves of him for the time to come. Thus we see how the experience of the time past should still more and more assure us afterward. And this was the pretense of God in saying, "I have brought thee out of Ur of the Chaldees": As if he should have said: it is not now only that I have showed myself to be thy God, but thou hast felt that I have upheld thee with a mighty & outstretched arm: thou wert utterly cast away, and a poor damned soul; and yet did I take thee unto myself, to the end to save thee. And therefore since I have plucked thee out of the bottomless pit of hell, let my grace which thou hast now felt, be an invincible fortress unto thee: and I for my part also will so continue. No now it is certain that we have this general rule also from God, which is, that one grace which he bestows on us draws another with it; For he is never weary: and this is a spring that can never be drawn dry, & therefore let us boldly draw out of it, and we shall be sure to find always more and more to fill us withal. Thus then we see what this saying importeth, "I am the Lord which brought thee out of Ur of the Chaldees." After that God has set before us his majesty, and showed himself to be the maker both of heaven and earth, he brings in this as an especial matter, which is, that Abram had felt and known him to be such a one, when as he had plucked him out of the bottomless depth wherein he was, and he adds "To give thee this land to inherit it." Here (as I have already said) God renews all the promises which he had made to his servant Abram, because he should make a collection of them. For faith ought to have this privilege, to heap up together whatsoever may defend it against all the temptations and assaults of Satan.

Here we see what the cause is of the ruin of a great many of men: that is, their negligence and security. For, as I have already said, they think themselves to be great Doctors, when as they have learned but one sentence out of the holy Scripture: yea, they suppose that they have even enough of it. But when they shall come to the trial they will show themselves then to be but empty vessels: For if the Devil finds but the least hole to enter into them, he will poison them with his deadly poison: much like unto a broken tile upon a house, for the rain that shall run in at the brokenness thereof will in process of time, rot the whole house, Even so fares it with such as think themselves too well learned, and yet are in very deed most blockish dunces: whom the Devil after finding a hole in, so enters in thereat, as that the house falls quite and clean unto the ground.

Now we must not be weary in profiting, but make a good big collection of all the promises of God, and always have a feeling of the fruit of them: and not only so, but we must also labor continually to increase our faith as it is very needful: because it will ever be weak. And to be short we must still go on from faith to faith. It is said that God gave the land of Canaan to Abram: It was in very deed already given him, as we have heard in the twelfth Chapter.

And this was reiterated unto him many times: his ears were now well beaten with it. It should seem then that this was an unprofitable and superfluous kind of speech. But as I have already said; this was an inestimable benefit unto Abram, when as he was thus refreshed and comforted, that he might not fail, but still follow the holy calling of God. Moreover, we are to note, that God entertains him only with words: And herein we see what honor we are to bear him, and not distrust him, although we see not before our eyes the effect of that which he promises us; but hold ourselves still in suspense.

He saith, "I have brought thee into this land which I gave thee." Well, my God, thou hast promised to give it me in deed: But behold I am old and dry; when will that time come?

O, care thou not for that: for I will be merciful unto thee. Well, be it so. But where is the demonstration of that which I have looked for all this while. For I am at death's door, and am here a stranger, & have no seed (as has been heretofore said) and how shall I do then O Lord? Well, take my word for it.

This then is the nature of faith: To have all our senses subject unto the will of God, and believe his truth. Our ears also must be open and attentive to receive whatsoever he speaks unto us: and that when he has once said the word; conclude, that it shall be so. But which way can that be? O, we are not to reason that; neither is it in our disposition: But we must leave it unto the counsel and will of God, as we have already said.

This then is the honor which we must do unto GOD; even to believe his holy word. Moreover, we are still to observe that which has heretofore been spoken, that is to say: That God simply gave the land of Canaan unto his servant Abraham for a pawn, to the end he should not muse to himself, nor trouble his head about it: For then had Abraham had but a cold pull, if he had had nothing else but that land. But without doubt he was led by another spirit, which is: He saw the very day of our Savior Jesus Christ; as in the Gospel according to John it is written. And besides, he confessed himself to be but a Pilgrim here in this world: and therefore looked for his inheritance elsewhere. And where it is said: that this land was given him for to inherit; that was not the mark which he shot at: his mind was not set thereon; but had a further reach. For, by reason (as we have already said) that he forsook his native country, and left it, to live in a strange and an unknown place: it must needs be, that his mind was altogether occupied about the heavenly inheritance.

So then we are here to note: that although the land of Canaan is here called his inheritance, as also God's house and resting place: yet is it but as a pawn; or to speak more properly, but as an earnest penny: For a pawn importeth as much at the least as the full worth of the thing which we are to be assured of. But an earnest penny is, as a man would say, nothing. And to give a penny, as we call it, unto God, for a bargain worth an hundred thousand crowns and more is nothing. For of what worth is that piece which we give? forsooth of no value. Now, can a pot or gallon of wine be worth a great possession or land that is able to enrich three or four men? And yet, be as be may, this earnest penny is destined unto such a use. And therefore this land of Canaan was the inheritance of all the children of Abraham, and of as many as have descended of his line: but yet so, as that it was but an earnest penny for heaven: Insomuch, that the very faithful looked not so much unto that, neither yet set so their minds on it; But settled their cogitations and thoughts a great deal higher.

We see then, whether God meant to call Abram, as if he had said; that he did him no wrong in leaving him to languish: Because he was sure that the promises should be performed: and therefore not to stand upon his own wit. And why so?

Because he was to look unto him that spoke the word, who was the unchangeable God. Now by reason that we ourselves are so changeable as that our minds alter every minute; We therefore grieve and vex, when we see that God performs not that at the very first, which he has promised us. And because we see our lives to be so short; and the time we have to live, to be but as a shadow which fleeteth suddenly away; we think that GOD will never come time enough: wherefore we must learn to correct this fault, by these words that we hear here to be spoken to Abram: "I am the Lord who changes not." And besides, we hear what is said in other places: "That a thousand years are but as one day with him." And Saint Peter also says: "That in the last days there shall come mockers who shall say: where is the promise of his coming?" as though the threats and promises of God were of none effect. No, no, (says he) deceive not yourselves: he will accomplish whatever he has spoken, though it be late: For a thousand years with him, are as but one day: And therefore we must look a great deal higher, and know, that since it is the Lord that has said it, and never changes; that he will do that which he has spoken, but not when it pleases us; but when he knows it to be best: first

Furthermore, let us acknowledge his goodness in supporting and bearing with our weakness herein, because he speaks not only once, but puts us still in remembrance of his promises: meaning thereby to have us profit and be confirmed by them all the days of our life; and not believe him only for a day or two, but forever. And let us be guided and governed by his power, not only all our life long, but even in death also, until such time as we are come unto his kingdom, where we shall never need to be more spoken unto; neither have need either of Faith or yet any other such like things: For then shall we enjoy the full brightness of that, which we do now but see in the dark; and see him face to face, as it were in a glass.

Let us now prostrate ourselves before the Majesty of our good God, and acknowledge our sins; beseeching him to cause us so to feel them, as that they may humble us before him, and make us continually groan under the burden of our iniquities, until such time as he has freed us from this bondage of sin, wherein we are, and have a singular desire to conform ourselves unto his holy will, and not live unto ourselves, but unto our Lord Jesus Christ, who has so dearly redeemed us, gave himself to death for our sins, and rose again for our justification. That it would please him not to grant unto us only this grace; but unto all people and Nations of the earth, etc.

FINIS.