Part 10
Wherefore if we purpose that God should allow of our service, let us learn to be constant, firm, and fast settled, that we never swerve aside from our calling, but continue and go forward in it more and more. However, for as much as this upbraiding was very rigorous, Saint Paul mitigates it, saying: If at leastwise it be in vain. Wherein he gives the Galatians an inkling that he hopes much better of them, and that although they were start aside for a time, yet it would not endure long, but that upon warning and exhortation they would return again into the right way. And in this text we see that when we be rebuked by God's spirit, it is not to make us fumish, nor to drive us to such a desperateness that we should take the bridle in our teeth and fall to chafing: but rather to draw us to repentance. God then
intends not to make us so dismayed as to leave us in the briers: but after he has showed us our faults, he calls us always home again to him, and calls us to repentance, and shows us that he is ready to receive and take us to mercy, as often as we be touched with true lowliness to be sorry for our sins, and to acknowledge them unfeignedly and freely.
Since it is so, let us on our side be well advised, that when we are told of the faults that we have done, we play not the mad Bedlems, nor go about to win anything by starting aside or dragging back: but yield ourselves guilty, and be so meek and patient-minded, as to suffer ourselves to be blamed after as we have need. And when rebukings shall seem somewhat with the sharpest and pricking to us: let us always bear in mind, to consider to what end they tend, and what fruit follows them, and that although God rebuke us thoroughly, yet he is ready to forget all our faults afterward. You see then what we have to remember: as if Saint Paul should say, that although we to the uttermost of our power have abolished the grace of God: yet notwithstanding he on his part is loath they should perish and would fain make them to prosper. And thereto he rebukes us, to the intent we should not continue unamendable. Therefore whenever we shall have been so far overseen as to stray from the right way: yet let us know that our Lord calls us back to him, and gives us a means to return again, if our fault be not matched with willfulness.
Now after that Saint Paul has spoken so, he adds again, that God had dealt forth the gifts of his holy spirit among the Galatians, yes, and that by means of the gospel, in so much that the same ought to have been enough to hold them to the doctrine which they had received, without turning aside or wandering away from it. Whereas he speaks here of God's spirit, he means not the grace that was treated of this morning, which is common to all the faithful: but uses another kind
of reasoning (as we shall see by the sequel): namely that besides God's showing of himself generally to all the Galatians, that he had adopted them for his children: he had also ordained Prophets among them, and men endowed, some with the gift of Tongues, some with the gift of healing, and othersome with such other like. But all this came to them by means of the Gospel: and therefore their turning back again to the Ceremonies of the law, was a burying of all the operations of God's spirit. I have told you already how we must bear in mind that God communicates his spirit to all [his]: for without that, we could not be Christians, because there is nothing but evil in our nature. God must be fain to reform us and bring us back to himself, so as we may become as it were new creatures.
You see then that God does make us generally all partakers of his holy spirit, by means whereof we are touched with the fear of him, enlightened with faith to seek our salvation in Jesus Christ, and cheered up to resort unto God, to call upon him, and to yield ourselves obediently to his will: and to be short, so you see that God's spirit is common to all the faithful, and to all his children. But yet does he grant us other special graces besides, as when he gives us men that teach us his word faithfully, or that govern the commonwealth wisely, or which have other gifts: for in so doing he gives us certain tokens that he dwells among us, and thereby also he binds us so much the more unto him. Let us mark the reason that Saint Paul sets down here. He blames the unthankfulness of the Galatians, for that they considered not how it came unto them by the preaching of the Gospel. And he says it purposely, because men will always make fair protestations enough, that they mean not to reject God's grace, and yet do show the clean contrary in their doings. As how? They that are loath to suffer themselves to be taught, and would drive away all the ministers of God's word if they could, and they which through envy and spitefulness, could find in their hearts
to abolish the remembrance of all those whom God has established to maintain the welfare of his people, they (say I) do show well enough, that they would have God to hold himself afar off from them: and that they are loath to come at him. For he sets before them the means to come to him, and they vouchsafe not to take it, but do thrust it from them. So then, whereas Saint Paul finds fault with the Galatians, it was not for that they protested openly with full mouth that they would none of God's spirit, or that they held scorn of his gifts: but to show them that they had very ill regarded God's uttering of the gifts of his spirit in their Church.
What ought we then to gather upon this text? That if God gives us means to come unto him, we must take them aworth, even by fashioning of ourselves unto them. For if the Gospel be preached among us, and we willfully forget what is told us: it is all one as if we rejected God, and turned our back upon him, of purpose to stray away from him. Wherefore if we intend that God should continue his grace towards us: let us hold us to the means that he has ordained for us: that is to say, let us suffer ourselves to be taught by such as he sends unto us, let every of us exercise himself alone also in reading the holy scripture, let such as have done good in edifying the Church have room and place among us, and let us not shut the gate against the holy Ghost. This in effect is the thing that we have to bear in mind.
Furthermore, for as much as Saint Paul's intent here is to bring back the faithful to the Gospel: let us assure ourselves that if we swerve never so little from it, we are straight in the highway to destruction. And so there is none other knitting of God unto men, than by means of the Gospel which must go as a chain that cannot be broken betwixt them. And Paul does purposely once again call it the preaching of faith, to show us how great need we have that God should prevent us.
For until such time as he has reached us his hand in our Lord Jesus Christ, and drawn us out of the gulf of confusion wherein we be by nature, what are we?
Moreover, we see how bountiful he shows himself towards us, in that he gives himself fully to us in the person of his only Son: surely it is much more than if he gave us heaven and earth, and all the goods that are in them. For what are all other things in comparison of our Lord Jesus Christ? Wherefore let us mark, that seeing that God having declared unto us that we be utterly unfurnished of all goodness, adds that he will not keep back anything from us, nor show himself a niggard towards us, if we seek to him for all things that we want: we must be contented with it, and if we swerve never so little one way or other, we deserve well to be utterly bereft and dispossessed, even of that which we have received already.
And thereupon Saint Paul brings us back to the example of Abraham, because he is the father of all the faithful, and moreover because in his person it pleased God to show how we may become righteous to be saved: for there is none other way to bring us to the kingdom of heaven than the same that he went. There is but only one way, and that is set forth to us in the example of Abraham. Saint Paul, therefore, says that Abraham believed God, and the same was reckoned to him for righteousness: and therefore that if we will be Abraham's children, we must believe. Here we have to call to remembrance the thing that has been declared already heretofore: that is to say, what this word faith or belief imports. It is not a single believing that there is but one God which governs the world: but an assuring of ourselves that he takes us for his children, and that we may fully and freely call upon him as our father, because he accepts us for our Lord Jesus Christ's sake. Then if we be sure of the favor and fatherly love of our God, and take such warrantize of it by his
promises, that we have our look wholly fastened upon our Lord Jesus Christ, in whom we find means to come unto God, and to go freely unto him: that is the very thing which Saint Paul meant by that word Faith. And so, when he says that to be Abraham's children we must be faithful: it is all one as if he said, that we cannot be faithful Christians nor members of the Church, but by faith: that is to say, except we be bereft of all opinion of our own deservings, and moreover so beaten down and dismayed in ourselves, as we may not wot where to become, nor seek any other means of salvation, than in the free goodness which God offers us, when he tells us that we are undone and damned in our sins, and yet notwithstanding, that we must not cease to have full hope and trust of salvation, in Jesus Christ.
Thus you see what it is for a man to be a Christian: that is to wit, to be utterly out of heart in himself, in consideration that he brings nothing with him but sin and cursedness: and yet upon the feeling of himself to be so utterly void of all well-deserving: to come unto God to be clothed with the grace of our Lord Jesus Christ. For it is not enough for us to be out of heart in ourselves, as we see that Cain was, who being as it were upon the rack confesses his fault: (howbeit, that was but through despair, and so consequently there was nothing in him but murmuring and blasphemy against God: & in like case is it with all reprobates or castaways) but we must so taste of the love of our God, as we may be able to settle ourselves upon it, and be out of all doubt that he will receive us if we come to the Gospel, at leastwise if we come in such wise as our hope be grounded, not upon our own self-weening or imagination, but upon God's promise, and for that we cannot be disappointed in waiting upon him and in holding ourselves assured of his word. Thus you see in effect what it is to be faithful: for we must always have an eye to the disputation that Saint Paul undertakes. He strives against such as pretended to purchase
righteousness before God by the works of the Law. If there were no more but this saying to be of the faith, without considering what matter Saint Paul treats of here: that manner of speech were but dark. But when we see how Saint Paul declares expressly, that all such as go about to purchase favor at God's hand by their own deservings, are puffed up with pride, and that their presumptuousness shuts the gate of Paradise against them, and that God vouchsafes not to hear them, because they defraud him of his due honor, and would fain as it were deck themselves with his feathers, and that they are traitors in robbing him of his righteousness: forasmuch as Saint Paul handles that point: there is now no doubt but he takes all those to be of the faith, which distrust themselves, and are utterly out of all hope in themselves, and yet notwithstanding do return unto Jesus Christ, resting, leaning, and trusting wholly unto him. Those therefore are the true children of Abraham.
But now let us see how few Christians there are in the world. True it is that the word Christian runs roundly in every man's mouth: but in the meantime it is foully defiled, and God must needs disclaim all such as pretend after that fashion to be his: like as in the Papacy every man grounds himself upon his baptism or christendom. And surely in baptism we have on God's behalf an infallible pledge of our salvation. But what for that? They take but the visible sign, and separate it from our Lord Jesus Christ. And in very deed the Papists know naught at all of that which is told us here by Saint Paul: but (which worse is) they have their freewill, their merits, and their satisfactions: instead of God's service, which they thrust underfoot and falsify, they have gewgaws yea and abominations of the Devil's own forging: and therefore they be sufficiently convicted to have no Christianity in them. And for our part, although we have not the idolatries and superstitions that reign among the Papists: yet are we
not so grounded in the Gospel, that every of us can offer himself frankly unto God, and fully and freely call upon him, quietly suffering him to guide us: but we shall see many that are but wretched beasts. True it is that they will well enough protest themselves to hold nothing at all of the Pope's abuses and superstitions: but if a man talk to them of the grounds and principles of the gospel, they wot not what thing it is. Othersome which ween themselves to be great Clerks, when it comes to the trial, do show that all was but a countenance, and that they did but prate like pies in a Cage. So much the more therefore does it behoove us to bear well in mind, how Saint Paul tells us here, that we cannot be Abraham's children nor members of the Church, except we come thither with belief of the Gospel, so as every of us renounce his preconceived opinions of his own merits, and assure ourselves that we are utterly damned and drowned in despair, and thereupon resort to the mere grace of God, and to the mercy which he offers us in our Lord Jesus Christ, so as we fall to dipping of ourselves in the blood which he has shed to cleanse us withall, assuring ourselves that there all our debts are released, and God's wrath and vengeance so appeased, as we cannot fail but to find him favorable.
However, for the better understanding hereof, let us also mark after what manner Abraham believed God. And it behooves us to have the definition of this word Faith: for without that, all this doctrine would be to no purpose. I have told you already that whereas the Papists strive against us: they know neither why nor wherefore they do it, nor whereat they bend themselves, but rush forth overthwart, awry, and at all adventure. For they never wist what faith meant, and that do they show well enough, I mean even the greatest doctors of them, for all that they will say is that faith is to believe in God: and if they believe in God, so do the Devils too. But when as Saint Paul speaks here of faith, he means not that we should have but only some guess
that there is a God who reigns in heaven: but that we must take him to be our father, assuring ourselves thoroughly of it by the promises which he gives us, and so link ourselves to our Lord Jesus Christ, as we doubt not but that all that ever he has is proper and belonging to us, because we are members of his body.
But when the Papists talk of faith, they say it is a confused thing, and that it serves not to make us good men so as we might be saved by it. We see then that the Papists go brutishly to work, as folk utterly dulled by Satan. And it is a just punishment of God upon their pride, because they cannot find in their hearts to humble themselves, by confessing themselves to owe all unto God, and that there is nothing in them worthy to be accepted at his hand, but that they must be fain to receive the mere grace that is offered them. Thus you see after what manner we must take the word Faith.
But here is yet one point more which serves greatly to that purpose: which is, to know after what manner Abraham believed God, and that shall be the conclusion. If Abraham had believed no more but that there was a God in heaven: that would not have served to have justified him, for the Heathen folk believed as much. Again, if Abraham had believed that God was judge of the world: that would not have served his turn neither. But when as God said unto him, "I am thy plentiful reward, and I will be thy God and the God of thy seed after thee, and moreover all nations shall be blessed in thee": by accepting such promises wherein God acquainted himself with him, and witnessed to him that he took him for one of his household and as his own child, and became his father: Abraham was justified by accepting that promise. And why? For as soon as God offered him his goodness and grace, he believed the word and received it: and then was he full sure of his salvation.
Now may we much better judge what it is to be justified by faith: namely that it is not a confused opinion of believing that there is a God, but a holding of him for our father and Savior, and that because he shows himself to be so by his word, and also gives us a good pledge and earnest penny of it in our Lord Jesus Christ, insomuch that there he shows himself to be joined and united with us, and that although we be wretched creatures and have nothing in us but all mischief, yet he fails not to take us for his own, and to admit us into his favor: the reason whereof is, because our Lord Jesus Christ is the means betwixt him and us.
Therefore when we have that promise, and rest wholly upon it, and doubt not but that God does and will show himself gracious to us unto the end, and therewithal call upon him and resort only unto him, giving over this world, and continuing in the hope of the heavenly life: then are we sure that we have faith, and are justified: and that was the manner of our father Abraham's believing: and without that, let us assure ourselves there is no Christianity at all in us. For (as Saint Paul says in the tenth to the Romans) until we know what the Gospel is, we cannot call God our father. We cannot call upon God (says he) except we knew him, and believed in him. And how is it possible for us to know him, till he be revealed unto us? Therefore faith must needs go before. And whereof comes faith? Of hearing, says Saint Paul.
Then must we be trained in the Gospel, or else we can have no faith. And hereby we see yet better, that all that ever is termed faith in Popery, is but stark dotage. And why so? For there God's word is hidden, and the greatest brutishness that can be, is taken for greatest devotion. When men babble they wot not what, when they gad on pilgrimage and never come at God, when they busy their heads about
fond Ceremonies and hear not so much as one word of good doctrine: oh, that is great devotion and holiness. But we see how there is no Christianity without faith, nor faith without teaching of the Gospel: and so consequently we cannot be Christians, till God have given us the grace to taste of his goodness and mercy, as it is daily set before us in the Gospel: assuring ourselves that he accepts us in the number of his children, so as we may be bold to call upon him, and continue therein to the end, at leastwise in waiting for the full performance of the things which he reveals unto us now by his mouth, that is to say by his word.
But now let us fall down before the majesty of our good God with acknowledgment of our sins, praying him to make us feel them more and more, and that the same feeling of them may draw us unto him with true repentance, so as we may not only ask him forgiveness of them, but also so reform and change ourselves, as we may truly bear the mark of his children, when we shall appear before his judgment seat, and as our Lord Jesus Christ also may repair the Image of his father in us, in such wise as he may acknowledge us for his members. And in the meantime, let us beseech him to bear with our infirmities, till he have utterly cleansed us of them. That it may please him to grant this grace not only to us, but also to all people. &c.
The Seventeenth Sermon,
which is the third upon the third Chapter.
7 Know you therefore that they which are of faith are the children of Abraham.
8 And the Scripture foreseeing that God would justify the Gentiles by faith, showed glad tidings beforehand unto Abraham, saying, "In thee shall all nations be blessed."
9 Those then which are of faith, are blessed with faithful Abraham.
If we were such as we would be taken to be, that is to say, if we were Christians, we should be well acquainted with this manner of speech of being justified by faith. But there are very few to be found even among those that boast themselves to have profited in the Gospel, which know what is meant by the righteousness whereof the Scripture speaks so much. However the case stands, either we must have skill of that article, or else we can never have any assurance of our salvation, nor resort unto God in our need to call freely upon him. And that is the cause why Saint Paul stands so much upon that matter.
The last Sunday we saw how Abraham was counted righteous because he had believed God: and I told you that thereby is showed us, that no man can bring any worthiness of his own, wherewith to win God's favour, but that we must be fain to receive it of his free gift. For the word believing, has a respect to the promise, inasmuch
that God's free offering of himself unto Abraham, was the cause that Abraham was counted righteous, because he accepted the favour that was offered him of free gift, being well assured that of himself he had nothing but all iniquity and cursedness. And thereupon Saint Paul concludes, that such as are of faith are the children of Abraham. It is certain that Abraham is the father of all the faithful, and of all God's children: and therefore it follows, that either we must be fashioned after his example, or else the gate of life and salvation is shut against us, and we be quite and clean banished out of God's kingdom. Here Saint Paul shows us the way: For we come not of Abraham as concerning the flesh, neither belong we aught at all unto him: and yet notwithstanding it behooves us to be of his race: the only way whereof, is to be partners of the promise that was given unto him, and to receive it as he did (here you see what it is to be of faith) so that when we once know and find by proof that we cannot deserve any favour at God's hand, nor be allowed for our own works and merits, we repose our whole trust in his goodness, and apply this promise to ourselves, which is that he adopts us for his children. Thus you see Saint Paul's Text made plain enough. However he adds, that that promise served not for the Jews alone, but rather that all men in general are comprehended in it. For without that addition, the doctrine that we have treated of would serve us to no purpose. God chose Abraham and his offspring: So then, are we shut out from the hope of salvation: for his choosing imports a forsaking of all those whom he chooses not: but he has chosen the lineage of Abraham, and so by that means it seems that all of us are forsaken. But the promise which Saint Paul rehearses consists of two parts. The one is, that God would be the protector of Abraham's lineage, and should it out from the rest of the world. The other is, that all nations should be blessed in Abraham and in his seed. Now if God had placed his Church in the only household of Abraham, then should we at this day be miserable.
But for as much as in the second part we also are joined in it, and God enlarges his goodness and mercy further, which he had appointed to one certain lineage: by that means we become partakers of salvation: And that is the thing which Saint Paul treats of here, when he tells us that the Scripture foreseeing that God not only justifies the Jews, but also uses the like mercy towards the Gentiles, which were as good as cut off from the house, says, "All Nations shall be blessed in thee." Then is there no speaking here of some handful of men, or of some certain people: but without any exception, God opens the gate to all such as had erst been quite and clean past hope. And thereupon also Saint Paul concludes, that they which are of faith shall be blessed with faithful Abraham. As if he should say, when God justified Abraham, he had not respect neither to Circumcision, nor to anything that he had wherewith to win favor after the opinion of men: but received him in another cue, that is to wit, as a believing man. God therefore contented himself with Abraham's faith only. And in that respect also it was his will to make him the father of the whole Church. Seeing then that God made no account of anything else in Abraham but of his faith: let us conclude that God does now still receive us to him in likewise, if we have the like faith that Abraham had, though not in like measure, and that God takes it in good worth, though we do but follow him aloof. Then belongs not this blessing to Abraham's fleshly offspring only, but also to those that were strangers to him, so there be the like substance and fashion of faith in them.
However, to the end we take profit by this doctrine, let us remember what I have touched already, that is to wit, what it is to be of faith: namely, that it is a reposing of ourselves wholly in God's mere mercy. But Saint Paul sets down a comparison of things contrary, and which can no more agree than fire and water: that is to wit, of being of the law, and of being of faith. Yet it follows not that the law comes not of
God: inasmuch that if we reject it, at whom does such contempt point? Is not God's authority impeached thereby? But in these words of Law and Faith, Saint Paul respects not simply the doctrine of either of them, but the hope of salvation that men may conceive of them. For the righteousness of faith has its record of the law and the Prophets, as Saint Paul says in the third to the Romans. They are not contrary things: but the diversity of them is in this, that such as misconceive themselves, and are blinded with hypocrisy, think to purchase favor in God's sight by keeping the Law, which thing is impossible. Those therefore are of the law, which hold of the Law, as though they were able to earn the heritage of the heavenly life at God's hand. On the contrary part, they that are needy, yea or rather utterly empty of themselves, acknowledging that they have not so much as one drop of grace in them: they are of faith. For why, they forsake themselves, and seek their righteousness elsewhere. They come and offer themselves like poor beggars unto God, to the end he should fill them, whereas they were utterly empty before. Therefore mark it for a school-point, that by the force of faith we must be quite rid of all self-trust, and of all overweening of our own merits, and have our whole refuge to God's mere goodness. But truly we cannot come right forth unto God, without some means: our Lord Jesus Christ must be fain to make us way thither: and all this is comprehended under the word faith. For faith is not an imagination of men's own forging: it is an assuredness which we conceive of God's goodness, when he comes to us and utters familiarly the love that he bears us. Then must the promise go before, or else there shall be no following of faith. To be short, whosoever has not been trained in the Gospel, can have no faith at all. For God must first have told us that he loves us, or else we cannot rest upon his goodness, nor call upon him as our father.
Now let us see what this promise is. God not only says that he will have pity upon us, but also tells us that although we be wretched sinners, yet he will not cease to accept us, because he buries all our sins, namely by the means of our Lord Jesus Christ: for that sacrifice must needs come forth everywhere, where any mention is made of the forgiving of sins. Never can there be any pardon gotten at God's hand, except there be bloodshedding with it for a satisfaction. So then the foundation of this promise where God says that he will be merciful to us, is Christ's shedding of his blood to wash away our spots, and his offering up of himself for a full amends, to pacify the wrath of God his father. Thus you see how that if we be of faith, we have our eyes fastened upon Jesus Christ, and our rest and quietness is altogether in his death and passion, which is the only means to reconcile us unto God.
Also let us mark, that to be blessed, and to be justified, are all one thing, accordingly as Saint Paul declares here. Hardly shall a man find one among thirty of such as are called Christians, that can skill to define this word justify. And surely it is a foul shame that we should have our ears daily beaten with the Gospel, and yet notwithstanding be ignorant of the chief article of our faith. Then to be justified, is not to have any righteousness in a man's self, but to be admitted for righteous at God's hand though we be not so. And here you see why I said that we have a good opening of this doctrine, in that Saint Paul sets down the word Bless, instead of the word Justify, which he had used before, according to the fourth of the Romans, where he says that the righteousness of faith, is that our sins are forgiven us. Forasmuch then as God is favorable and loving to us, and receives us as his children: therefore it is said that we be justified before him. And why justified? Because he cannot love sinners, till he have forgiven their sins, and put them quite away. We know that
forasmuch as God is righteous, he cannot agree with sin, but must needs always hate it.
Then since the case stands so: if we intend to have his favor, we must needs be first cleansed of our offenses. For so long as they come to reckoning, God must needs hate us, and curse us. But contrariwise when he wipes away all our sins, then receives he us to mercy. And by that means do we begin to be blessed of him. Are we then blessed, that is to say, be loved of God? Verily we are therewithal justified also: that is to say, whereas there was nothing but sin in us, God makes us partakers of the righteousness of our Lord Jesus Christ, and all the obedience that he yielded is conveyed over unto us. As for example: If I owe a sum of money, and another pays it for me, although I lay out nothing out of my own purse, yet am I quit. I had not wherewith to pay, but I found one that discharged me. Even so is it with us: who being destitute of righteousness, have Jesus Christ for our surety, and he has satisfied God his father for us. By means whereof our sins are quite wiped out, so as they come not anymore to account or remembrance before God, and therefore we are justified or blessed, that is to say, whereas God must heretofore have held us as accursed and damnable, now he holds us for his children.
And herein also we see the fondness of the Papists, who cannot find in their hearts to be persuaded that we are justified by faith, because that (to their seeming) faith is not so excellent a virtue as some others are. For a man shall not be perceived to do much in holding himself to God's promises, and in resting upon them. Men will say, very well such a one is a wretched sinner, and knows that he indeed needs to be succored by God's goodness, and that is the cause why he rests thereupon. But the man whose conversation bears a goodly show, and is magnified everywhere, shall be counted the righteouser. As for example, if a man be liberal and deal freely of his goods, and
also show himself well disposed in all other parts of his life, such a one shall be counted more excellent than a believer. Besides this, they do also allege Saint Paul's saying in another place, how that Charity is above Faith and Hope. Yea truly: but the question is not here, whether of them is the greater, higher, or nobler virtue.
When we say we are justified by faith, it is not meant that there is any worthiness or desert in our faith, as who should say, that God were bound unto us, and therefore received us for it: but that because God has shown himself merciful towards us, and promised to be our Savior, we being first bereft of all trust in our virtues, do come unto him by faith, knowing well that if he considers us in ourselves, he must needs curse and abhor us. Seeing then that faith brings not anything on man's behalf, but receives all things of God's mere and free goodness: there is no questioning what worthiness is in us. And so we see that faith not only helps us to the attainment of our salvation but also brings us all perfection.
Now after that Saint Paul has said, that all the heathen are blessed in Abraham, he adds that it is together with the faithful Abraham. As if he should say, there is no other means to make us find favor in God's sight, than only faith. There is no seeking of help elsewhere in that behalf. For that is yet too gross an error wherewith the Papists are entangled. For although they know not what faith means, nor what it is to be justified: yet are they enforced to say that faith helps to salvation. Howbeit they add, that it is but partly, and that charity, and all other virtues work together with it, and that if men purpose to be allowed of God, they must deserve well at his hand, so that all is nought worth, without obedience and holiness of life. It is true that faith cannot be separated from the fear of God: but the matter here is nothing else but to know by what means God acknowledges us for his children. But if he have respect to our works, woe be to us. Therefore
he must be fain to turn away his countenance from the considering of our persons, and to receive us only in our Lord Jesus Christ, or else (in his looking upon us) to mark nothing but our miseries, that he may be moved and provoked to mercy.
You see then that God has a double respect in justifying us. The one is that he beholds our miseries: for inasmuch as he sees us so plunged in all confusion, he is moved to pity. Again, to the intent he may no more be an enemy and take part against us which are sinners, he must be fain to look upon our Lord Jesus Christ, and upon his righteousness, that the same may do away all our offenses. Now Saint Paul says here, that we cannot be blessed but with faithful Abraham. As if he should say that Abraham though he were never so holy a man, brought nothing of his own with him when he obtained righteousness before God. Faith (as I have said already) does utterly bereave a man of all the worthiness which he supposes himself to have. Seeing that Abraham had none other help than faith: it follows that he renounced all his own works, as which in very deed were nothing worth. Then since it is so, let us learn to leave such mingling, which brings nothing but corruption before God: and let us be contented that we be allowed at God's hand if he finds us faithful. If a man pose us, and say, had Abraham's virtues no favor in God's sight? It is easy to answer, that Abraham of his own nature had nothing but all manner of iniquity. He had been a castaway, if God had not plucked him out of the dungeon wherein he was sunken, according as he himself shows in the last chapter of Joshua. Consider (says he to the Jews) from whence I took your father Abraham. Did not his fathers serve idols? Then did I pluck him out of the bottom of hell. So, Abraham had not aught whereof to boast. For he could not have done any good, if God had not prevented him with his grace. But now after that God had given Abraham so great and excellent virtues, that he is become as a pattern of all holiness: yet were not those virtues
able to justify him, for there was always some fault to be found in him, either more or less. Let a man enforce himself as much as possible to obey God: and yet shall he always go limping. Now there cannot be so little a fault nor so small a blemish in our works, but the same is enough to make them foul and loathsome before God. Thus all Abraham's virtues, if they had been examined straightly, could not have brought him aught but damnation. As much is to be said of David, and of all others. Besides this, when we fall to scanning whether God loves us, and acknowledges us for his children: it must not be thought he does it for two or three good deeds, but for such a perfect obedience as we fail not in any one iota.
But surely although Abraham had some perfection in part of his life, yet could he not be justified by it. For he was continually a man, that is to say, a sinner: and God held him so at the staff's end, to the intent to humble him, as he does all the rest of the faithful. Then could not Abraham bring aught of himself, for look what goodness soever he had, he held it of God and of his free goodness. And moreover, the same was yet still insufficient to save him: for by nature he was utterly lost and damned, as all the rest of Adam's line is. Therefore it stood him in hand, that God should receive him through pardoning of his sins, and look upon him singly in his faith.
But let us also mark that God's justifying of us is by faith, that is to say, by his own mere and alone goodnesse, and that thereupon it behooves us to rest in his promise, by the virtue whereby he allows and accepts us, yes, and our works also: not in respect that they come of ourselves, but for that we do them by the grace of his holy spirit: and therefore does he accept them and allow them as righteous, yes even so far forth as to reward them as the whole scripture does plentifully witness. And yet does all this also proceed of faith. For when we are justified, that is to say, accepted for righteous before
God: then also are our works justified, that is to say, God accepts them for rightful, although there be not any worthiness in them, nor any cause at all why he should receive them.
Then like as we ourselves are justified by God's only free goodness, when we receive his promises by faith: even so are our works justified by the selfsame means. After that manner was Abraham justified in his person: and then likewise were his works also justified before God. But however the world goes, if you consider the original cause and wellspring of all: you must needs conclude that nothing else was made account of but only faith. For had God listed to sift Abraham's life, he had been condemned as all other mortal men are. But his intent was to take him for his own, and nothing persuaded or moved him thereunto but his own mere mercy.
Also, Abraham had his eyes shut against all vain trusts wherewith men deceive themselves: he knew there was nothing able to bring him to life, save the only mercy of God. To be short, like as Abraham had no regard but of God's mere mercy: so God had no regard but only of Abraham's faith: and by that means was he justified. So then let us leave all things that men imagine to bring themselves in favor with God by mingling this and that with faith: for they are all but falsehoods and illusions of Satan: and let faith have such foundation as this: that is to wit, that with all humility we acknowledge ourselves to be then righteous, when God forgives us our sins, and that by the same means our works also are reckoned for good and righteous, because God lists not to sift them narrowly, but takes them in good worth of his fatherly goodness.
Thus you see what we have to gather upon that text. Now, that the blessedness of Abraham belongs unto us, and is meant unto us, it appears by that which I have touched already, and by that Saint Paul
avouches, that all nations should be blessed in Abraham. And now remains to see the reason that Saint Paul adds on the contrary part. For men by their good wills can never find in their hearts to give over the opinion which they have of their own righteousness, except they be compelled and enforced to it. For although we be seeped in so many vices as is ugly to behold: yet the worst and deepest rooted vice in our nature is pride or presumptuousness, which is a self-willed weening that there is somewhat in us: in so much that although God tell us that we be right naught, and that there is nothing in us but lewdness, filthiness, and uncleanness, and that all the virtue which we dream upon is but vanity and leasing: yet can he not compass to humble us, till we ourselves perceive our own need, and have it proved to our faces. And therefore it behooves us to mark well the reason which Saint Paul adds here to draw us to the pure faith, and to turn us away from all the vain trusts which we can have in our own deservings.
"All they (says he) that are of the law are accursed. For it is written, Cursed be he that continueth not in all the things that are written and contained in this book, to do them." When as Saint Paul says that all they which are of the law are cursed: he means that so long as men rest and muse upon their own works, and think to obtain grace by that mean before God: they be cursed. For (as I have declared heretofore) like as he that forsakes himself, and renounces all that he has of his own, and grounds himself upon the only mercy of God, is of faith: so contrariwise, he that thinks to bring any service wherewith to bind God unto him, or imagines to recompense him with his merits, is of the Law.
But Saint Paul says that such are cursed. And why? He alleges the saying of Moses: "Cursed be he that performeth not all that is written here." It had been said before, "Cursed be he that serves strange
Gods: Cursed be he that blasphemes God: Cursed be he that breaks the Sabbath day: Cursed be he that is stubborn against his father and mother: Cursed be he that defiles another man's wife." After the rehearsing of all these Curses, and after the solemn uttering of them, it behooved the people to answer Amen, Amen, as if there had passed some covenant, and that God on his side had made demand, saying: "I will have you to serve me after this manner, yea even without failing in any point, and in such wise as you keep touch with me through stitch in all things that I command you:" and the people on their side should answer, "Amen, yea Lord we be contented to be all damned if we serve thee not:" and then afterward God should come and conclude, "Cursed be he that performeth not all that ever is contained in this book," that is to say, which misses in any one point, and the people should answer again, "so be it." Now seeing that the law curses all such as perform it not to the full: let us see if there be any one that does it. It is certain that all men from the greatest to the least are guilty. For why? let us consider the sum of the Law, which is that we should love God with all our heart, with all our mind, with all our power, and with all our strength, and our neighbor as ourselves and then let every of us try his own life, & he shall need none other judge than himself to condemn him. For although we loved God with an uncorrupted and sound heart unfainedly: yet can it not be, but that we must be drawn diversly with many vanities.
Yea put the case that a man were as perfect as an Angel: yet could he not love God as he ought to do, for it would behoove all our wits to be employed in the love of him. But now let us mark if we cast not many vain looks when we open our eyes; or if that when we open our ears, we be not given too much fond talk that tends not to the honor of God, or which is not utterly void of sin if at leastwise it be not wicked. But however the case stands, we should so dedicate our wits wholly unto God, as that we should not think upon anything wherein he
should not be glorified. And where shall one be found that does so? Nowhere but (which worse is) besides that we have our wits far haled and drawn away from the love of God: we see that they tickle us daily unto naughtiness, and that we do not so soon stir a hand but it is to put it to many things of no value. As much is to be said of our feet, of our eyes, and of our ears.
Again, what a dungeon is there in man's heart? what a number of crooked lusts are there, so snarled one within another, as there is nothing to be found among them but confusion? In so much that it is upon very good cause that Jeremiah cries out: "O what a maze is the heart of man, wherein there is neither end nor measure to be seen, so that although a man should sound and gauge himself never so deep, yet it is not possible that he should attain to the knowledge of the hundredth part of his naughtiness. There is none but only God that can be judge of it." So then, let us mark well, that although God have begotten us again by his holy spirit, and that we strain ourselves to the uttermost to serve and honor him: yet must we needs come far short of the end, and be still but on our way thereward, yea and go always halting.
And moreover beside our slowness, we meet with many falls, and many shrewd rushes, we limp on the one foot, and stumble on the other, and divers times we tumble over and over. Lo what our life is. Therefore by the Law we see we be all of us accursed, yea even when there is no manifest sin in us. For (as I have declared already) if there were no more but this, that no man discharges himself of the full performance of the Law: it were to be concluded thereupon, that all of us are condemned by the Law, and therefore that it stands us in hand to seek our righteousness elsewhere, that is to wit, in the mere mercy of God.
Now then we see how Saint Paul shows us, that all such as have any vain trust in their own merits, are rank traitors to God, and make war against him. For he does as it were drag them forth by the hair of their heads, and show them the distress wherein they be, and what a stubbornness is it if they will not come unto him? Must not the devil needs have dulled them?
We see then that Saint Paul's meaning here was to drive men to seek their righteousness and salvation in the only grace of our Lord Jesus Christ: for without that, the other should never befall us, because we always surmise some value to be in ourselves, and that selfestimation or overweening does so blind us, that we cannot glorify God in his righteousness by keeping our own mouths shut till we be convicted, as we see in this text.
Furthermore, let us mark that Saint Paul has taken here a principle which the Papists cannot find in their hearts to agree unto. For among other things, they say, cursed and banned be he who shall say that God has commanded us more than we are able to do. They excommunicate and accursed all such as are of opinion, that the righteousness of the Law overreaches all the ability of man. For it seems to them, that God ought not to command us any impossibility, and that either we must have wherewith to perform the Law, or else the Law should be to no purpose. So do they think, and so do they say: but the Holy Ghost says the flat contrary: for God is not bound to fashion himself to our ability. It becomes us to regard what we ourselves ought to do. Who is he that dares step up, and say that he ought not to love God with all his heart? For seeing that we be his, is it not reason that we should be wholly dedicated unto him? You see then that we be indebted unto him of the perfect love which he requires.
Again, if we talk of our own strength, it is not to be said that we be able to discharge ourselves of our duty, as in respect of the love which we owe unto our God. As for example, if a man have wasted all his goods in riot, and have not aught left wherewith to pay his creditors, shall that discharge him of his debts? If any man says, it is not through our own default: Yes, surely it is. For in as much as we be corrupted in Adam, original sin holds us sufficiently convicted and guilty before God, so as it is no excuse to say, I am weak or rather utterly untoward, and I can not so much as think one good thought, according as Saint Paul declares. It is true that we cannot think so much as one good thought, and that our hearts are full of sturdiness and malice, so that all our affections are enemies unto God. So speaks the Scripture: but however the world goes, we cease not to be still bound to our duty. Wherefore let us mark, that the Law is commanded us, though it be impossible for us to fulfill and perform it. And if it were not so, Saint Paul would not have said in the eighth to the Romans, that God performed that thing by the means of our Lord Jesus Christ, which was impossible to the Law. In saying so, he shows well that we are not able to perform all that God commands us. For if we could bring that to pass, surely we should be justified by it. For it is said that all such as fulfill the Law shall live therein. If any man could be found that had performed it, he should live. But Saint Paul takes the same reason afterward to show, that it is a folly to think to get righteousness by keeping of the Law: for no man can bring it to pass as is required.
Now then as touching this text, let us understand that Saint Paul presupposes that no man is able to perform the Law, though he strain himself never so much: insomuch that although he be governed by the Holy Ghost, yet shall he never be able to bring it to pass during this sinful life, because God gives us his grace by measure. It is true that he could give us such perfection as nothing
should be amiss in all our life, but that we should have a full and more than angelic conformity to all his commandments. However, although he holds us in awe, although he change us and fashion us anew, although he rein us back to the obedience of his will: yet is there no full perfection in us. And why? For he intends to hold us still under the bridle of humility, he will have us to know our own weakness, and to groan for it before him: and he will have us to pass judgment, and to know that we be always indebted unto him. For as much then as God does not in this present life give us such perfection as were requisite to the full performance of his whole law: therefore we can never do thoroughly the things that he commands us. And for as much as we be not able to perform them therefore this judgment is hurled down upon our heads, that he is cursed who fulfills not all the things.
It behooves us to mark well that saying: for it is not said, "Cursed be he that rejects the Law, or who keeps no point at all of it: but, Cursed be he that discharges not himself of it point by point, and through stitch," as I said before. And for that cause also Saint James (to the end to beat down men's pride) says that he who fails in any one point is guilty of the whole. We will think this to be very rough dealing at the first sight. What, say we? Will God forget all the good that a man has done, for the committing of some one only fault? That would be counted cruelty among men. Yea, but Saint James adds a reason, saying: "He that forbade to murder, forbade also to commit whoredom: and he that forbade to steal, forbade all the residue too." Then if I think myself to have satisfied God in forbearing theft, and in the meanwhile am a whoremaster: have I not offended the majesty of God? And therefore we must leave all these piecings: for if we bring God some one piece, & let all the rest alone, what a dealing will that be? We see that one man is given to one vice, and another to another, and so every man would be privileged and dispensed with
under color that he had done this or that, notwithstanding that he missed in some other point. But God has not separated his commandments asunder. He has not said to one man, "thou shalt not steal," and to another, "Thou shalt not commit adultery": but he says to all men without exception, "Abstain ye from whoredom; abstain ye from theft, abstain ye from murder." Therefore we must examine our life, not by any one commandment alone, but by all the whole law together.
But now let us see if we can find any man that is faultless. You see then that we must needs be confounded, so long as we stand to be judged by the law. For if Abraham, who was the most excellent that ever could be picked out among men, should be driven to enter into account by that: it is certain that he should not miss to be damned. Seeing it is so, let us bear well in mind that it is not for us to dispute any more: for when the Papists speak of the righteousness of faith, they do but dally and scoff with God, as if he were a little babe. Let us keep ourselves from such scornfulness: and when God pronounces this horrible sentence, that all they be cursed which fulfill not all that is written, let us conceive such a terror of it, as we may quake before his majesty, yea and every of us become his own judge, and willingly yield himself guilty, and being so convicted of our wretchedness bewail our utter failing in all things, and thereupon embrace the righteousness that is offered us in our Lord Jesus Christ, taking all our contentment and rest there.
Now let us fall down before the majesty of our good God with acknowledgment of our faults, praying him to make us so to feel them, as we may not only ask him forgiveness with true repentance, but also pray him to hold us up all the time of our life, till he have taken us hence into his own kingdom, and in the meanwhile to reform us more and more by his holy spirit, to the end we may have
sure record that we be of the number of his children, by governing ourselves after that manner in fear, and seek nothing else but to give ourselves wholly unto him. And so let us all say, "Almighty God heavenly father," &c.
The Eighteenth Sermon,
which is the fourth upon the third
Chapter
11 That no man is justified by the law before God, it is manifest: for the righteous shall live by faith.
12 And the law is not of faith: but the man that does those things, shall live in them.
13 Christ has ransomed us from the curse of the law, in that he became accursed for us, (for it is written, cursed is he that hangs on tree.)
14 That the blessedness of Abraham might come upon the Gentiles through Jesus Christ, to the end that we might receive the promise of the spirit by faith.
We have seen that if men are not worse than mad, they must needs (for all that ever they have) seek their salvation in our Lord Jesus Christ. For if they stick to the law, they shall find nothing there but damnation, as has been showed already: and that does every man
find sufficiently by his own experience. And certainly when Saint Paul goes about in the Epistle to the Romans, to show that men beguile themselves too grossly by trusting in their own merits: he says that the law can work nothing but God's wrath and vengeance. For although we be already sufficiently condemned ere God opens his mouth to give sentence against us: yet notwithstanding, our naughtiness is yet deeper ingrained by the law, when he says that if we transgress but some any one point, we become enemies to God, and his wrath must needs be kindled against us. What shall we gain by disputing, when the determinate sentence is pronounced by the heavenly judge? There is neither appeal nor pleading that will stand us in stead. So then, let us understand, that to have the true knowledge of the Gospel, we must hold us wholly to our Lord Jesus Christ, that we put not our hope of salvation in any other thing than in his only mercy: and for the performance thereof, let every of us have an eye to his own life. For if men sift themselves thoroughly without hypocrisy or feigning, surely all cause of pleading will soon be rid away.
The Papists will not in any wise grant that only faith should make us acceptable to God, and that is because they never felt thoroughly what it is to come before God's judgment seat, but have always as it were played with the shadow of it. And therefore no marvel though they pardon themselves in all things. But the very way to bring us to the truth and to the pure and right religion, is for every of us to look into his own life, what it is. Now if there were but one mite (as you would say) amiss, it is certain that we were forthwith in danger of eternal death. But surely every of us shall find himself a sinner, not in some one point alone, but in a hundred thousand: not in some one fault, but in infinite sorts of faults. And when we shall have perceived never so many miseries in ourselves, God knows yet many more without comparison than we can: for he sees much clearer than we
do, as says Saint John in his canonical Epistle. Thus then is our pleading utterly void. Thus is sentence given that we cannot be justified by the law, but by faith only.
And now the Apostle, going forward with his matter, uses another reason, which is that if we seek righteousness in the law, the same will be a clean contrary one to the righteousness which God's children and chosen people obtain by faith. For what manner of one is the righteousness of the law, says he? [This it is.] He that does those things shall live in them: that is to say, whoever obeys God and does his commandments, shall have salvation for his labor. Lo here a fair promise: but what good will it do us? If we will assay to do the things thoroughly which are commanded us, we shall every one of us see that God shows us our condemnation so much the grievouser, as if he had set it down before us. What would become of our salvation, if we should seek it in ourselves, and be fain to earn it?
Now, therefore, when we hear that God is ready to recompense all such as shall have served and honored him by keeping of his law: it seems to us before we go any further, that we have gotten a marvelous advantage, Tush (say we): behold, God binds himself to us, and warrants us the heritage of heaven if we serve him and fulfill his will. [Yea:] but when we have compared our life to his doctrine, we shall find that his showing of himself so liberal and bountiful towards us, to bind himself to us for our serving of him and for our keeping of his law, is a plunging of us much deeper into the gulf wherein we were before. What shall we do then? We must resort to the remedy which the Apostle sets down here before us by the mouth of Habakkuk: which is that the righteous shall live by faith. Therefore let us refuse the promise of the law because it is not for our behoof, and take the free-given goodness of our God, who reaches out his
arms to receive us, so we be clear rid of all self-weening. That is the thing which is set down to us here by Saint Paul. And it is a reason that holds of contraries as they term it. As for example, if a man should say that fire heats: and another willful body should hold the contrary it might be said unto him, see if you or frost do heat or no: does it not appear that they be things diverse, repugnant, and unmatchable?
Again, if it should be demanded whether the heat of the Sun is behooful for this life or no: what a thing were it if there were no Sun in the world? we should all of us be choked with the filthiness of the air, all the corruption whereof is cleansed away by the shining of the Sun. Then like as men may reason upon contraries in the order of nature: so the Apostle says that we cannot be justified both by the law, and by the free favor of God: that is to say, if we be well-liked at God's hand, our coming into his favor must be through his own freebestowed goodness, because he loves us in our Lord Jesus Christ, and not for any worthiness that can be in ourselves. However, for the better understanding of this doctrine. Let us mark well how it is told us here, that the righteousness of the law is the fulfilling of God's commandments. And hereby it might seem to us that the doctrine of the law were sufficient to save us, for as much as God having rehearsed the ten commandments that are contained in the law, has finally told us that that is the thing whereby we should live, the thing whereby we should direct our life, the infallible rule, and that we must not seek any other perfection of righteousness than that. And that is the very matter wherein we strive so much against the Papists, because that whereas God requires obedience, they think to do him as good service with the things that are of their own devising. Wherefore let us mark that the full perfection of all holiness is contained in the Law. Yea, verily as in respect of doctrine. For it is not lawful to add anything to it, and men do but over-labor
themselves in vain when they bring in I know not what devotions of their own devising. But it is not enough for us that the doctrine of the law does sufficiently show us what righteousness is: we come to this point also, namely whether we be able to do the things that God has enjoined us. I told you this morning, that we come far short of that.
And so the promise of the law is nothing to our behoof, and the Papists do foully overshoot themselves in that behalf. For they hold still this fantastical opinion, that God has not commanded anything which we are not able to perform. But we see the clean contrary by Saint Paul. To confirm their error, they allege, that then God mocks men, in telling them that he who does those things shall live in them. But this knot is easy to be untied. For if God gave men no remedy, it is certain that they should be utterly abashed when he says, that he who does these things shall live in them, that is to say, no man shall live. At the first blush (as I said) we may seem to have won the goal, seeing that God has told us, that by keeping his law we shall obtain his favor, and that there is a crown of glory prepared for us whereof we cannot fail: but when we have cast our cards, we must be fain to come to this point, that no man can attain to life by his own purchase or earning: for why, no man performs the law. It is not said, he who does but some one part or other of the law, shall live: but he who does all that is contained in it. What manner of thing then is the righteousness of the law? It is a full and perfect keeping of it, without missing or failing in any point at all. But such a one is not to be found among men, and therefore it follows that all of us are disappointed, and shut out from the promise that is given us in the law.
Yet it is not to be said that God mocks us, when he holds us at the staff's end, because men deceive themselves through their own pride, by boasting of their own deservings. He has good reason to hold them so at the staff's end: and if there were no law nor any such
promise, what would come of it? We know that the heathen men would always need to be in God's favor for their own virtue's sake: and yet in the meantime they knew there were many faults in them, and for that cause they retained the use of sacrificing. It is true that they understood not the end of them: yet nevertheless, their sacrificing was a plain confession that they were endangered unto God, and had need to be admitted into his favor. Likewise the Papists do at this day pack together a great deal of pelting trash, to make atonement with God. And so you see that the heathen men did at all times keep the same trade which the Papists keep at this day. But however they fared, their intent was to be saved at God's hand for their own deservings. However, God tells us that if we think he owes us anything of duty, we deceive ourselves: notwithstanding, he promises of his own free goodness, that if we keep the law we shall be reckoned for righteous before him.