Part 11
But now, do we keep it? No, we come far short of it, in so much that if we consider how much we fail of it, we must needs be abashed at it. You see then how it is not without cause that God has given us that promise, though we reap no profit nor advantage by it. For it has a respect to the correcting of the pride wherewith we be so sore infected, that we must be cleansed of it by some violent remedy, or else we shall burst. And what remedy is that? Behold, God talks to us thus: Go to, you murmur at me, if I handle you not after your own liking: but I tell you, that I will not only pour out my gracious gifts and benefits upon you in this world: but also do lay up an everlasting heritage in store for you, so you serve me. Serve me, and make me a good account, and then shall you be sure that I will recompense you, both in this life and in the life to come. God's speaking after that manner is to none other end, but to stop men's mouths, and to make them acknowledge, that if God punishes them and sends them never so many afflictions, it is rightly done in so much that all such as shall
have well sifted their own lives, shall be driven to confess, yea even unfeignedly, Alas, if we be not worthy to eat bread for the sustenance of this transitory life upon earth, how can we by our own deserts get the heritage of heaven, which is a glory that belongs only unto God? How can we attain to it by our own strength? You see then that men's combs are quite cut, by God's giving of this so large and liberal promise unto them. And therewithal we have to note, that the same promise is free of itself, and yet fare we never a whit the better for any piece of it, till we have utterly let go our hold of it. This would be dark if it should not be laid forth more at large. The heathen men (as I have said already) did fully persuade themselves that they should be recompensed at God's hand, if they lived after an honest and unblamable fashion among men. But that was great folly, or rather stark madness. For how can God become indebted unto us, as it is told us in the seventeenth of Saint Luke? Though men could do better than the Angels of heaven, could they bind God to them by it? No: for they are his beforehand by nature: accordingly also as our Lord Jesus Christ alleges the similitude of a servant, not of such servants as are now-a-days, but such slaves or bondmen as were in those days. If a bondsman had been slain a hundred times for his master, yet was it at his master's will whether he should live or die still. Therefore our Lord Jesus Christ makes his allegation in this wise. Go to, you are but poor mortal creatures yourselves: and yet if any of you have a bondsman, he will hold him as an Ass or an Ox: and when the servant after sore travail and labor with great pain all the day long, returns home at night, his master will not make him to sit down at the table with him: for he has done no more than his duty and that which he was bound to do. Now then, shall God be of less authority or in worse case than mortal men? For so much as you are his, although you endeavor to walk in his obedience, yet can he not be any whit beholden to you. And so (as I have declared already) whereas God has said in his law, that he who does these things shall
live in them: what moved him to such bountifulness as to promise us everlasting life? It was not for that he owed us anything. Kill we ourselves a hundred thousand times to serve him, yet cannot that bind him to yield us any recompense. However, of his own superabundant goodness he comes and says, Although I owe you not anything at all, nor you be able to bring aught that may deserve any recompense, (for you are bound unto me in all points and all respects:) yet will I reward you for your labor. Go to therefore; settle yourselves to your duty, and do the things that I command you, and you shall not be disappointed of your payment.
Thus you see in effect what we have to remember, as I must tell you yet once again hereafter. Now the Papists will well enough grant this in part, but not commonly. For the most part (I mean of those that are the Pope's right champions) can no skill of those principles at this day. Yet will some of them grant, that whereas God has in his law promised the reward of life to such as serve him: it is to show that works are not of such value as to deserve everlasting life, but by reason of the promise.
But presuppose that God has bound himself as he has done: and then they think that we deserve: and why? For else (say they) God's promising that he who does those things shall live in them, is in vain. But they like wretched beasts (as I said before,) consider not that God says it not to show that men are able to purchase salvation by their own deserts: but rather to hold them convicted, and to bring them to true humility, which they shun continually through their foolish overweening and vain gloriousness. Now then we see that Paul's meaning is in effect, that if we go about to be justified by the law and by our own works, we must not leave anything behind nor forget anything: for it is said, he that does all those things shall live in them.
But now where is that man who is so forward, that he can boast of the full discharging of his duty towards God? None but hypocrites that are besotted in their own devilish pride, or heathenish folk that scorn God and never were moved to true repentance, but have always had their consciences asleep or rather bewitched: none (say I) but such folks do think themselves to deserve aught, and they beguile themselves. Then seeing that the righteousness of the law is shut away from us, and we be utterly barred from it: it behooves us to go to another righteousness, which is, that God take us into his favor of his own free goodness, and instead of receiving anything of our bringing, give us that thing for our payment which is none of ours, that is to wit, the obedience of our Lord Jesus Christ, by delivering us from the condemnation wherein we were plunged, that is to wit by putting away all our offenses and sins. As much is said of it in another place, where Saint Paul treats excellently well of the doctrine which we have here. For he does also set down the righteousness of the law. And it is a wonder that the Papists have been and yet still are so dulled, that they consider not the warning that S. Paul gives here, being so fair and clear as it is. For it is always at their tongues' end to say, what? that were a mocking out of all that God has promised, concerning the recompense that he will yield to good works. And seeing he has so often said that we shall be recompensed: must he not needs discharge his promise? For else men might accuse him of untruth. But Saint Paul tells them always thus: my friends, if we think to stand in God's favor for our own deserts: let us consider the promise that is given us. For when there is any controversy among men, either for buying or selling or for any other like thing: they will say here is the Indenture, let it be looked upon, I refer me to that which is contained in it. As soon as the deed is read, the case appears plain: and the seller will say, the ownership [of this thing] is thine, but yet upon condition that thou have paid for it. If thou have not paid, thou hast nothing to do with it. You see then that when we fall
to scanning for the inheritance of salvation, we must resort to the chief and original deed or Indenture, that God made between himself and us. Now, that deed or Indenture is the Law. Therefore if men will needs be paid their wages according to their service, they shall find themselves rather to be banished from the everlasting life, than to come anything near it. God may say to them that if they perform all that is commanded them, the heritage of salvation is ready for them. But now remains to be seen whether any man can perform all or no. I have showed you already that no man is able to do it: and so are we every one of us shut quite out of the doors. The Papists consider not that: but when they hear it said that he who does those things shall live in them: they bear themselves in hand, that that there is no more doubt of the doing thereof: it is enough that God says the word. In deed God speaks the word, but he requires the performance of it at our hands. After the same manner also do they take this text of Saint Paul where he says, not the hearers of the law, but the doers of it shall be justified. The Papists allege that saying, however but to pick out their own eyes withal. For S. Paul proves thereby that we cannot be justified but by performing all that is commanded us. The Jews boasted that the Law was given unto them, saying: Tush, we have the Law whereby it is told us that we be God's people. Yea, but it is with condition. And where is [the performance of] that condition? Will it be found in you? No. But S. Paul says that we become not righteous by hearing of the Law.
Thus, you see in effect what we have to remember, as I must tell you yet once again hereafter. Now the Papists will well enough grant this in part, but not commonly. For the most part (I mean of those that are the Pope's right champions) can no skill of those principles at this day. Yet will some of them grant that whereas God has in his law promised the reward of life to such as serve him, it is to show that works are not of such value as to deserve everlasting life, but by
reason of the promise. But presuppose that God has bound himself as he has done: and then they think that we deserve: and why? For else (say they) God's promising that he who does those things shall live in them is in vain. But they like wretched beasts (as I said before) consider not that God says it not to show that men are able to purchase salvation by their own deserts: but rather to hold them convicted, and to bring them to true humility, which they shun continually through their foolish overweening and vain gloriousness.
Now then we see that Paul's meaning is in effect, that if we go about to be justified by the law and by our own works, we must not leave anything behind nor forget anything: for it is said, he that does all those things shall live in them. But now where is that man who is so forward that he can boast of the full discharging of his duty towards God? None but hypocrites that are besotted in their own devilish pride, or heathenish folk that scorn God and never were moved to true repentance, but have always had their consciences asleep or rather bewitched: none (say I) but such folks do think themselves to deserve aught, and they beguile themselves. Then seeing that the righteousness of the law is shut away from us, and we be utterly barred from it: it behooves us to go to another righteousness, which is, that God takes us into his favor of his own free goodness, and instead of receiving anything of our bringing, gives us that thing for our payment which is none of ours, that is to wit, the obedience of our Lord Jesus Christ, by delivering us from the condemnation wherein we were plunged, that is to wit by putting away all our offenses and sins. As much is said of it in another place, where Saint Paul treats excellently well of the doctrine which we have here. For he does also set down the righteousness of the law. And it is a wonder that the Papists have been and yet still are so dulled, that they consider not the warning that Saint Paul gives here, being so fair and clear as it is. For it is always at their tongues end to say, what?
that were a mocking out of all that God has promised, concerning the recompense that he will yield to good works. And seeing he has so often said that we shall be recompensed: must he not needs discharge his promise? For else men might accuse him of untruth. But Saint Paul tells them always thus: my friends, if we think to stand in God's favor for our own deserts: let us consider the promise that is given us. For when there is any controversy among men, either for buying or selling or for any other like thing: they will say here is the Indenture, let it be looked upon, I report me to that which is contained in it. As soon as the deed is read, the case appears plain: and the seller will say, the ownership [of this thing] is thine, but yet upon condition that thou have paid for it. If thou have not paid, thou hast nothing to do with it.
Ye see then that when we fall to scanning for the inheritance of salvation, we must resort to the chief and original deed or Indenture, that God made between himself and us. Now, that deed or Indenture is the Law. Therefore if men will needs be paid their wages according to their service, they shall find themselves rather to be banished from the everlasting life, than to come anything near it. God may say to them that if they perform all that is commanded them, the heritage of salvation is ready for them. But now remains to be seen whether any man can perform all or no. I have showed you already that no man is able to do it: and so are we every one of us shut quite out of the doors. The Papists consider not that: but when they hear it said that he who does those things shall live in them: they bear themselves in hand, that that there is no more doubt of the doing thereof: it is enough that God says the word. In deed God speaks the word, but he requires the performance of it at our hands. After the same manner also do they take this text of Saint Paul where he says, not the hearers of the law, but the doers of it shall be justified. The Papists allege that saying, howbeit but to pick out their own eyes
withal. For Saint Paul proves thereby that we cannot be justified but by performing all that is commanded us. The Jews boasted that the Law was given unto them, saying: Tush, we have the Law whereby it is told us that we be God's people. Yea, but it is with condition. And where is [the performance of] that condition? Will it be found in you? No. But Saint Paul says that we become not righteous by hearing of the Law.
And in good faith, when we have well considered the circumstance of the text that Saint Paul alleges from the Prophet Habakkuk: we shall see plainly that that is the thing whereunto the Holy Ghost leads us. For the Prophet had spoken of the chastisements and corrections which God would send upon the people: so as (to look unto) all should seem to be confounded. Now thereupon he says, that the wicked shall but swell more and more in their pride, however that they shall have no sure footing, but shall stumble with all their sway, and because they will needs exalt themselves, they shall the more cast themselves down, with so much the sorer and fouler fall. That then is the thing which the prophet utters against the wicked. And he adds on the contrary part, but the righteous shall live by faith. Now whereas he says that the righteous shall live it is all one as if he had said, that God's children shall not find their life near at hand in themselves, but that even when they shall have traveled over all the world, up and down, it shall seem to them that there is nowhere anything else than the very dungeons of death, and yet notwithstanding that missing of a present life, they shall find a life to come, when they shall have nourished it in their hearts and minds by faith.
We see then that the Prophet's intent is to draw God's chosen both from the world and from themselves, to the end they may cleave wholly unto him, and not seek any other means to be saved than by
his only grace. But Saint Paul has spoken more briefly here, because he was fully resolved of all that I have declared heretofore, and which he himself has discoursed, that is to wit, That faith teaches us to seek all our welfare in God. But the Law teaches us the contrary. I say it teaches us it, to the end to show us that to seek it thoroughly, we must acknowledge that there is not so much as one drop of life in us. The Law then says unto us, go to, take you pains, and do you so much as you may win heaven by it. And why does the Law say so? Not to feed men in their vain self-trust, of weening still that they can deserve well at God's hand, it is not for that: but to prepare them to receive the grace of our Lord Jesus Christ with lowliness. For (as I have said already) when we keep ourselves aloof from God, and every man bears himself in hand that he is well worthy to be accepted of him: our Lord will surely be avenged of such presumptuousness, and says, Go to, let me see what you have done: come on, and let us fall to reckoning: and let him that owes aught to other pay it. You shall not be disappointed by me: I have your wages in my hand, it is ready for you, and if you shall have done all that I have commanded you, fear not but you shall be well paid for your labor.
Therefore, hie you apace, and let me see how you will serve me. But (as I said) our Lord in saying so, prepares and disposes us to know in what plight we be. For when we once perceive our own need, then will we seek our wants at his hand. Thus you see how the Law leads us to faith: but it is a strange kind of leading. However the case stands, there is always this contrariety which Saint Paul sets down here, namely that we cannot be justified by faith, except we have first known and acknowledged unfeignedly, that we be damned in ourselves, and that the ground of our welfare is to know that there is nothing but damnation in us. Now at the first sight it might be said that Saint Paul has stretched this saying of Habakkuk too far, seeing he spoke there but of the afflictions of this transitory life. "The
righteous shall live," that is to say, he shall hold out, and although God afflict him and scourge him, yet shall he not quail if he ground himself upon God's promises. And here the case concerns not God's comforting and delivering of us from the miseries whereunto we be subject in this world: but it concerns our everlasting salvation, which far surpasses all the state of this transitory life. It seems therefore that Saint Paul applies not this Text of the Prophet aright. However, let us mark, that if the Prophet had looked no further than to this world, that saying of his had been very vain, seeing that afflictions are common both to good and bad. Again, how is it that we live by faith? Seeing we be continually subject to fall into the same danger wherefrom God has delivered me once, twice, or thrice before, and that if God have pitied me in some affliction today, so as I have felt his favor, he afflicts me tomorrow with some other affliction: what were my life if I rested upon the world?
So then, the Prophet meant to declare that although the faithful are miserable and do but pine away in this world, yet notwithstanding they are blessed of God even in this world, and all the misery which they endure here shall turn to their welfare: for why they rest themselves upon their God. Wherefore we must understand that there is a better heritage than this, and that we seek the true and everlasting happiness, so as we may have a steadfast continuance of our state.
But the word Righteousness ought also to be well marked. For if Habakkuk had said, the wretched sinners shall live by faith: it would have seemed that he had spoken but to a few folk. For it will well enough be granted that wretched sinners should flee for refuge unto God: but as for those that excel in virtue, ought they not to be exempted from the common array, and to be exalted to a higher degree at God's hand, and finally to be justified by prerogative?
Accordingly, as we see nowadays that although there be nothing but all manner of filth in the Popish Ceremonies and Clergy as they term it, so as they ought to be abhorred both of God and man: yet notwithstanding, under color of their Cowls, and all other their trumpery, they cease not to challenge God to be greatly in their debt. And besides this, when these dotards have made much babbling, and trotted and scudded up and down from altar to altar, and from Chapel to Chapel, and gadded on pilgrimage: to their seeming, God ought not to forget any of these doings, but all of it ought to pass for good payment in their account, besides an hundred thousand other Items which they have to set down before him. And that is the cause why our Lord Jesus Christ says, that the wretched low livers, yea even the very whoremongers shall much sooner come to the kingdom of heaven, than any of all these foul toads that are so puffed up with the vain trust of their own deserts, that although their whole life be wicked, and they themselves are full of all loathsomeness, yet they will needs bind God unto them, under the shadow of their hypocrisy.
Now to the intent to cut off all occasion of such imaginations, the Prophet says purposely, that the righteous shall live by faith. At the first sight, there should seem to be some contrariety in these two sayings. How so? Must we to the intent to be righteous live by faith? Yes: for if we live not by faith, we are not righteous. For what is the righteousness of the Gospel? It is God's free giving us a convenient remedy whereby to come unto him, and to be in his favor through our Lord Jesus Christ, because we cannot obtain righteousness by the law. Therefore, whosoever lives by faith is out of doubt not righteous of himself. But the Prophet says, that those notwithstanding are righteous, which are saved by God's only and free mercy. Therefore, it is as much as if he had said, that although God gives us the grace to employ ourselves to his service, and have by his holy spirit imprinted in our hearts the true fear and honor
which we owe unto him, so as we fight against the lusts of our flesh to the utmost of our power, and strive against the sin that is in us, and in our nature: yet must we shut our eyes at all the things which we would fain find in ourselves to please God with, and rest wholly upon our Lord Jesus Christ.
If the righteous must be fain to be justified by faith: who shall be justified by his own deservings? None will take upon them, but Devils, wicked wights, and enemies of God. You [Papists] say you seek to be righteous: and how? Even by yourselves, and by your own works and deservings.
Well, let us consider what the Prophet says: he says not that the righteous shall live by their works, but that they shall be saved by the only grace of God. Now if the righteous give over all self-trust of their own merits, as of force they must needs do: it is certain that such as think to make God indebted unto them, by bringing any virtue of their own unto him, do wipe and raze themselves quite and clean out of the register of righteousness. Thus you see that the Papists, so long as they dwell in their error, are rejected of God, according to the sentence which he gives upon them here by his Prophet.
And undoubtedly when Saint Paul alleges this saying of David, "Happy is he to whom God imputes not his sins," he shows well thereby, that those men are most righteous which do most condemn themselves, and are most stricken down, yea and are utterly out of all hope of themselves, till God has succored them by his goodness. Now, when David cried out, "happy is the man to whom God imputes not his sins," he was not a naughtypack, nor an unthrifty, nor a despiser of God, that had never tasted what it was to enter into his own conscience, and to ransack his sins to the quick: but contrariwise God had chosen him, and anointed him by Samuel, he
was an excellent Prophet, his reign was a figure of our Lord Jesus Christ, and finally God wrought so in him, that he was as an Angel dwelling among men. And yet for all this, he confesses and acknowledges his sins, and in confessing of them does sorrow and mourn, and is in such unquietness as if he were tormented upon a rack or torture, till God was so gracious to him as to make him taste of his goodness, and he knew no ease till God had received him to mercy.
Then if God vouchsafe to forbear the examining of our works, that is all our happiness: the only way for us to become happy, is to have our sins covered, and to be in God's favor, howbeit not in respect of aught that is in ourselves, but by his turning away of his countenance from us damned wretches, so as he considers us not as of ourselves, but accepts us for his only son's sake, accordingly as we see how David speaks of it in another text, saying: "Lord, enter not into judgment with thy servant, for I know that no man living shall be found righteous in thy sight."
Therefore let us mark well, that according as each man shall have profited in the fear of God, so also will he be the more abashed at his sins, not for three or four months, but so as he shall abhor them all his life long, forasmuch as he sees that hell is always ready to swallow him up at one chop, if God supplied not his wants, and drew him not as it were out of the gulf of death. And therefore it is said that the righteous shall live by faith, to the end that the same should serve as a lesson, not for a three or four months only, nor for those only which are not of so perfect life as other men: but as a lesson that God speaks, even to such as are the most excellent. And surely, that also is the thing whereunto we must refer the word Live, so as we may live not for a little while, nor for a day, nor for two or three months, but
continually in God's free goodness, and seek the same from day to day, even to the end.
And although our life be hidden in this world (as Saint Paul says) and we see nothing but death before us: yet let us not cease to repose ourselves upon this promise, that our life is sure for as much as God has taken it into his custody, and will keep it safely, and thereto has left us so good a pledge of it, that is to wit, our Lord Jesus Christ, who died and is risen again for us, and therefore we shall not need to say any more, who shall go up into heaven, or who shall go down into the deep, or who shall pass over the sea? For the word is in our mouth and in our heart, inasmuch as we know that our Lord Jesus Christ went down to hell, that is to say (as we shall see in the next sermon by God's leave) that he became accursed for us, which is the thing that must content us: and afterward went up into heaven, whereof the gate is opened unto us, ever since he entered in thither in our behalf.
Therefore let us take all our hold there, and suffer ourselves to be as poor dead men in this world, waiting for the discovery of the life that is promised us: for no doubt but God will in due time discover it and manifestly show it unto us, in such wise as we shall fully enjoy it as it is preached to us by his Gospel.
And now let us fall down before the majesty of our good God with acknowledgment of our faults, praying him to make us feel them more and more, and that we may be so touched with them, as it may beat us flat down before him, and make us sigh and groan under the burden of our infirmities and vices wherewith we be hemmed in, till he have cleansed us thoroughly of them: and praying him also to bear with us during this mortal life, till he have fully delivered us from the bondage of sin, and from the bonds of Satan wherein we be
held as now, till he have set us utterly free from them. That it may please him to grant this grace, not only to us, but also to all people, etc.
The Nineteenth Sermon,
which is the fifth upon the third Chapter.
13 Christ has redeemed us from the curse of the law in that he was made accursed for us: (for it is written, "Cursed is everyone that hangs on tree")
14 To the end that the blessedness of Abraham should come upon the Gentiles through Jesus Christ, that we might receive the promise of the Spirit by faith.
We have seen already that if we hope not to be saved by some other means than by discharging our duty, we should all of us be accursed, because we all are guilty before God [in that we are found] to have transgressed and done amiss many ways. For there was never yet any of the holiest men so perfect but that there was always some blemish, yea and store of infirmities in him. Therefore, it is to be concluded that if God should call us to account, we should all be damned and forlorn. Lo, in what plight men are, though they set never so much store by themselves.
But now it stands us on hand to have some means to escape this cursedness. Else what shall it avail us to have our ears beaten daily
with God's word? For His will shall serve but to plunge us still deeper in eternal death. To the end, therefore, that God's word may be profitable to us and available to our salvation, it lies upon us to get us out of the said sentence of damnation, which is given and proclaimed upon all mankind. And Saint Paul shows us here the means, namely that Christ has redeemed us, even by becoming accursed for us. He shows us that our Lord Jesus Christ was not hanged upon a tree in vain: for He was fain to bear the cursedness of all such as were to be called to salvation. You see we are all accursed, as I have declared already; and therefore was our Lord fain to receive in His person the thing that was due unto us.
Now it was written in the Law of Moses, "Cursed shall he be that hangs on tree." When our Lord commands the body to be taken down, He adds that it is a cursed sight to behold a man so disfigured, [and therefore] let it be taken down, says He. And at such time as God pronounced the said sentence, that he who should be hanged on a tree should be as it were accursed and banned, He knew well enough what He had determined of His own only Son. For our Lord Jesus Christ suffered not that kind of death by chance, nor at man's pleasure or appointment. It is true that the unbelievers crucified Him: but that was because God had so ordained it by His own purpose, according as it is said, that God so loved the world, that He spared not His only begotten Son, but delivered Him to death for us.
And in good sooth, if only Judas's betraying of our Lord Jesus Christ had been the cause of His death, and that He had been haled to that kind of death by only violence, it could not be the foundation of our welfare. It behooves us to note that God had appointed the matter after that sort beforehand; according also as Saint Peter treats thereof more fully in the fourth chapter of the Acts, where he says that our Lord Jesus was so crucified by the wicked, as they attempted
not anything but that which had been determined beforehand in God's purpose.
Now then, whereas it is said that our Lord Jesus Christ was crucified, we must come to this point, that all was done for our salvation, because it was God's will to reconcile us to Himself by that means: and that when He pronounced this sentence, "Cursed is he that hangs on tree," so as it was His pleasure to have it registered in the law of Moses, He was not ignorant what should happen afterward: for He had already determined and ordained it. Then must we match these two things together: that is to wit, that God with His own mouth said determinately that whoever hung upon tree should be accursed; and yet for all that, that it was His will therewithal that His own Son should be hanged on tree. And why so? To the end He should bear our burden, according as He is our pledge, and ordained to be the principal debtor in our behalf.
To the end then that we might be set free from the curse of the Law, Jesus Christ became accursed. Now at the first sight it might seem hard and strange that the Lord of glory, He that has all sovereign dominion, and before whose majesty the very angels of heaven do tremble and are abashed, should be subject to cursing. But we must go back to that which Saint Paul has treated of in the first to the Corinthians, namely that the doctrine of the Gospel is foolishness to mankind, yea even to the wisest of them: and that it was God's will to humble us after that manner because of our unthankfulness.
For we should have a good instruction to lead us unto God, yea even in wisdom, if we could profit ourselves by the things that are showed us in the whole order of heaven and earth. But forasmuch as men are blind and shut their eyes against this wisdom that God sets before them: therefore He is fain to take a new way to the wood, and to
draw them to Him as it were by folly. So then let us not judge after our own mother wit of the thing that is declared here, which is, that the Son of God was put under the curse; but rather let us be ravished at such a secret, and give the glory unto our God, seeing He has so loved our souls as to pay so inestimable a price for the ransoming of them. And so little ought this thing to imbace the majesty of our Lord Jesus Christ, or to deface that which is given Him in the holy Scripture: as we rather have cause to glorify Him the more for it.
And for proof thereof, our Lord Jesus Christ (as Saint Paul says) committed no robbery when he showed himself in his infinite glory. And yet notwithstanding, he abased himself willingly, and not only clothed himself with our nature and became a passible man, but also submitted himself to a death that was both shameful before men, yea and accursed before God. Then it must needs be that we were very dear unto him, seeing he yielded himself to such extremity for our redemption. If we could taste the meaning hereof, surely we would give ourselves wholly to the magnifying of that grace, which cannot be sufficiently expressed by words, and surpasses all wisdom of man.
Seeing, therefore, that we comprehend it not, nor can utter the hundredth part of it, let us yet be as it were astonished at it in considering so much of it as we are able to comprehend. But here we see still the lewdness and frowardness of men, in that whereas Saint Paul says that our Lord Jesus Christ became accursed for us, it passes and slips away from us. Yea, and there are some so lewd that they take occasion of stumbling and of flinging out of the way, and of estranging themselves quite and clean from the Church, when they hear this manner of our redeeming set before us. What (say they) was it of necessity that the Son of God, who is the fountain of all goodness and ought to make us all holy, should be cursed? It seems to them that God in so doing meant to pervert all order and reason.
But (as I have declared already) it is certain that God condemns men's unkindness by bringing them to such a kind of foolishness, because they came not to him by wisdom when he showed them that way. Nevertheless, however the case stands, needs must our wits shrink and our reason be utterly confounded, so as we may honor God's secrets and wonder at them, though they be hidden from us. And again, whenever it is said unto us that the Son of God became accursed for us, it would become us to enter into the examination of our sins. In so doing, we shall perceive how loathly we be before God, till our sins and offenses be washed away by the blood of our Lord Jesus Christ.
Had all the angels of heaven undertaken for us, it had been no sufficient bail. Then was there none other satisfaction than the person of our Lord Jesus Christ. And he came not into the world to discharge us of the bond of everlasting death wherein we were bound, by his divine and heavenly power. How then? By weakness. And not only so, but also he was fain to be counted accursed, or else we should have lain still overwhelmed with the burden, and have perished all of us in that gulf.
Therefore, when we see that the Son of God, who not only is the unspotted Lamb and the mirror of all righteousness, holiness, and perfection, but also the very wellspring thereof, was held accursed for us: ought we not at the sight thereof to conceive such a terror for our sins, that we should be as good as swallowed up with despair, till we be plucked back again by the infinite grace and goodness of our God? So then let us mark well that when it is told us that we were ransomed from the curse of the Law, God intends thereby to bring us to true humility. But that cannot be unless men be utterly confounded in themselves, so as they be ashamed to look upon themselves, and therewithal also afraid and dismayed, knowing that
God's wrath waits ready for them, till our Lord Jesus Christ do remedy the matter.
Thus you see that all our whole life is loathsome before God, and there is no way for us to come to atonement with him till our Lord Jesus Christ takes upon him the cursedness that is in us and bears it in his own person. And therefore, as often as we read this text, let every one of us awake and set himself before God's judgment seat, that we may feel there as it were a gulf to swallow us up quite and clean, and thereat be abashed for very shame of ourselves. And on the other side, so much the more magnify the grace that is purchased for us in the person of the Son of God, and keep ourselves warily from diminishing his dignity, in that he is said to be accursed: and rather thereby be the more provoked to yield him his due and deserved praise, for that he has shown himself to esteem our welfare so highly.
Furthermore, let us make our profit of that pledge of our salvation and of the love that God bears us, so as we doubt not but that God likes well of us when we come to him, seeing he has bought us so dear, that (as Saint Peter tells us in his first canonical Epistle) it was neither gold nor silver nor any corruptible thing, but it was our Lord Jesus Christ himself that was paid for our ransom.
Therefore, let us not doubt but that mercy is ready for us, as often as we seek it in his name. For if we should come with any opinion of our own deservings, what were that worth? But when we know how dearly the Son is beloved of the Father, and how precious his death was, that is the thing wherein we have full certainty that God will always hear us, and that we shall find him merciful and favorable towards us, namely if we rest wholly upon that which is told us here:
which is, that our Lord Jesus Christ forbore not even to become accursed for our sakes.
Here withal let us mark how Saint Paul says that by that means the promise of the Spirit came unto the Gentiles, as it had been given unto Abraham. Now, by naming Abraham here, he shows that the promise belonged first and foremost to those that came of his race. For the Jews had as it were a peculiar interest in the heritage of salvation, till such time as God opened the gate to the whole world and published his Gospel to the end that all men should be made partakers of the redemption that was purchased by our Lord Jesus Christ.
Now then, although the said promise belonged to the Jews and was after a sort peculiar to them, yet was it afterward made common to the whole world. And why? For it consists in spirit, and not in ceremonies. By this word "Spirit," Saint Paul meant to deface all the false opinion of those deceivers who mingled the Law and the Gospel together. He shows that all these things, namely the sacrifices, circumcision, and such other things, are now superfluous. Not that there is no profit for us to gather by the ceremonies in reading the Law, but because the use of them is abolished.
You see then that the cause why the promise is at this day called spiritual is that we have no more need of the old shadows and figures, but are simply called and guided to our God, so as we may call upon him with full trust, and being so adopted by him, rest wholly upon our Lord Jesus Christ, as the only foundation of the Gospel, and seek all our wants in him. That in effect is the thing that Saint Paul meant to say in this text.
And hereupon he uses another reason to show that we have our salvation perfectly revealed in the Gospel, and need not any other
doctrine than that, and also that we are justified by the free mercy of our God. For the Law (says he) was given four hundred and thirty years after the promise of salvation. Now when any covenant is made, though it be but between men, yet ought it to be kept, if it be once thoroughly agreed upon. Therefore, it follows that the Law was not given to disannul the covenant that God had made with Abraham, chiefly in the behalf of his lineage, and finally in the behalf of the whole world.
True it is that at the first blush this argument of Saint Paul's may seem very weak: for we know that second covenants do always repeal former covenants; in so much that although men have made any bargain, yet they may advise themselves better, and thereupon change their minds, and so the first bargain shall be as good as buried. As much is to be said of laws and statutes. For a former law may well be repealed and disannulled by a second law.
But Saint Paul presupposes the thing that is to be considered in this matter: which is, that when a man has once promised, yea and solemnly bound himself, he will not go back again but be as good as his word. However, if both the parties agree to change the thing that they had consented on, and be both of one mind, then may it be so. But it were no fit similitude to take men that are fickle-minded and changeable through lightness, or by better advice: but Saint Paul presupposes a covenant to be made by a man that will stand to it, and not fall to scanning afterward how to shift it off by any means at all. For if any of the parties should do against the former covenant, it were a falsehood that were not to be borne with among men, because the things that are in registered so solemnly ought to be stood to and performed without any gainsaying.
Now then, shall there be less steadfastness in God than in men, which are nothing but vanity? The Gospel therefore must continue unimpeached, notwithstanding that the Law came in after the making of the free promise. This would be still dark if it should not be declared in order.
I have showed heretofore what comparison Saint Paul makes between the Law and the Gospel. For whereas God promises salvation in his Law, it is upon condition that men serve him and do their duty towards him. But that is not done: and therefore are we shut out from all hope of salvation as in respect of the Law, not that God is not faithful on his side, but because we keep not touch with him in performing that which he requires.
It is all one as if a man should say, I am ready to sell you this thing, so you bring me money. Now if a man bring neither money nor money's worth, he cannot be put in possession of the thing [that he would have]: for the condition is that he must first pay for it. So then, God promises us the heritage of salvation when we shall have served him, but we are never the better for it because it is but upon condition that we perform that which he requires of us. And we are fraughted with all iniquity, and have not anything in us but uncleanness and filth, in so much that we are justly odious unto him. And so are we all condemned in the law; however, God receives us of his free goodness in our Lord Jesus Christ, in whom he offers us the forgiveness of our sins. And he will have us to embrace his offered goodness so that we should hold ourselves wholly to our Lord Jesus Christ and utterly renounce ourselves.
But now, says Saint Paul, let us see whether went before other in antiquity: the free promise of salvation, or the law. We know the diversity that is between them. Then if the law were the ancienter, it
might seem that that ought to be sticked to because God never unsays his words nor is variable. But if the free promise were the elder, and were made before the law was published, it is to be concluded that God repented him not, nor called back his promise at that time, nor meant to disannul the said covenant.
For it were too great a diminishing of his bounty and mercy if we should say that he had first bound himself of his own free goodness and promised men salvation without their desert, and afterward intended to restrain it, as though he meant to enrich himself with our good works. It were an awkward thing to talk after that fashion. For Saint Paul shows that the free promise was given before the law, and therefore it follows that the law came not in to diminish or alter any whit of it, but that it continues still in his own fullness, nature, and force.
True it is that our Lord Jesus Christ had not yet showed himself to the world when the free promise was made to our father Abraham. Nevertheless, it suffices that he was ordained to be our mediator, that by his means men might be reconciled to God. Now if any man allege that it should seem then that the law was more than needed, or else that there was some change and variableness in God's purpose, seeing the law came in, Saint Paul discusses the same in place convenient, and we must not huddle up things together, for all cannot be uttered at once, neither in an hour nor in a day.
Therefore it is enough for us at this time to have this point made plain and clear, that the promise whereby God has chosen us into the number of his children was before the law, and also that the same promise had not any respect to our deservings, nor to any worthiness that was in our persons, but to God's mere goodness and mercy, which moved him thereunto without looking for anything in us,
because he saw well enough there was nothing in us but utter misery. And finally, that the said promise was grounded in our Lord Jesus Christ, who had already done the office of a mediator to make us way unto God his father.
This being granted, we must needs conclude that the promise hath abided and shall abide forever, even to the world's end. And that is said expressly because the Jews gloried of their ancestry. But Saint Paul tells them that their father Abraham had not the law but was contented though he used sacrifices and such other like things. And although he was circumcised in the end, yet when he received the promise, there was not as yet then any law written, nor any circumcision at all. For Abraham was uncircumcised when he received the promise, and yet nevertheless was justified before he was circumcised, and all that was by faith.
Saint Paul therefore shows that the Jews were greatly overseen to sole out themselves after that manner from the rest of the whole world, and to rest continually upon the figures of the law, seeing that Abraham their father and the chief patriarch of the Church was justified the same way that we must be at this day, that is to say, by God's mere mercy, because he knew himself to be a wretched sinner, and therefore accursed and damned in Adam, and that there was no blessedness to be hoped for other than that which was promised him for our Lord Jesus Christ's sake.
Thus you see what we have to bear in mind. And for the same cause Saint Paul exhorts us here to weigh well these words when it was said unto Abraham, that all nations of the earth should be blessed in his seed.
Now there are here two principal points. The one is that blessedness
is promised not only to Abraham's fleshly offspring (as I have told you already) but also to all the world in general. We, therefore, are made partakers thereof, we, I say, that are issued of the Gentiles, that is to say, of such as were heathen folk and banished from the kingdom of heaven.
Although then we were not of that holy lineage which God had chosen at the beginning, yet notwithstanding it behooved salvation to be extended unto us. And why so? For it had been promised before that all Nations should be blessed. Seeing it is so, shall we say that God has cut off the greatest part of his bounteousness and will have no more but the said lineage of Abraham, considering that he has already told us that he would be the savior of the whole world and show himself a father in time convenient?
You see then how the first point is that the making of the said promise unto Abraham was not for his lineage alone but for all men, albeit that it was not fulfilled at the first dash. For the time of fullness was not yet come as we shall see in the Chapter following.
The second point is that the blessedness which was promised to Abraham was for his seed's sake. For Saint Paul says that God spoke not of seeds in the plural number as of more than one, but of one only seed, which must be concluded to be Jesus Christ.
Here it might be supposed that Saint Paul busied his head about a needless matter. For the word "Seed" imports a lineage or offspring, that is to wit, not some one man or ten or forty, but a whole people. Therefore, the Seed of Abraham is the people that came of him, which were so many in number that it was justly said of them that they should be as it were twelve Nations.
When mention is made of a people, it will be thought enough to have a hundred thousand of them together, and there were many more in the only tribe of Judah. So then it should seem that Saint Paul did not sufficiently consider what God meant by the word "seed" when he said that it is but one only man. But we must weigh well the things that Saint Paul presupposes here as fully certain and resolute, and then shall we perceive his arguments to be utterly infallible.
Abraham had not one son alone, but after Ishmael, he had Isaac also. And what became of his eldest son? He was cut off from his house, as we shall see shortly, that is to say in the Chapter following. Behold then, Ishmael, who had the birthright in Abraham's house, is nevertheless put out and made an utter stranger, yea, and as a rotten member, insomuch that it is said of him, "Cast out the son of the handmaiden, for he shall not inherit in my house."
Afterward, Abraham had other children, but every one of them had their portions given unto them and were sent away. Thus was only Isaac left at home unto him. Anon after, Isaac had a couple of children, and they were twins of one womb. Esau, the firstborn, who ought to have had the preferment, was likewise cast off, so as he was not counted for the lineage of Abraham, nor yet was made partaker of the promised blessing. There was no more left but Jacob.
Yea, and although the father blessed his son Jacob through ignorance and mistaking, yet he declares that it was not in him to revoke or change the thing that he had uttered with his mouth because he was the instrument of the Holy Ghost.
Now then if we take the seed of Abraham for all those that came of his race: the Ishmaelites or Agarenes (as they be called) and such others like, and moreover the Edomites also should be of his household. But the heritage is taken quite and clean from them.
Therefore, the seed of Abraham must be considered after a peculiar fashion. Let us go forward with the whole process.
We see that without faith there should be no bond to knit any Church together, nor any assurance whereby to know which is the seed of Abraham, or to discern it from the rest of the world, but by resorting to the head, that is to wit to our Lord Jesus Christ.
You see then that the union of the body dependeth upon the head, that is to wit upon the Redeemer. Seeing it doth so, not without cause doth Saint Paul say that it was not spoken of many seeds, but that we must come to one man if we will have the spiritual people, that is to say if we will have the Church of God, our Lord Jesus Christ must be the mark that we must begin to look at, and we must be gathered unto him. And those that are of his body and cleave unto him by faith are the folk that are reckoned for God's children and household, and are verily the seed of Abraham, as he discourses more at large in the Epistle to the Romans, where he says that all they which come of the seed of Israel after the flesh are not therefore Israelites. And why? For there was but one promised child, which was Isaac.
So then we must come to our Lord Jesus Christ, in whom all God's promises are Yea and Amen, and in whom they have their substance. For without him, there is nothing else but scattering. And therefore, it is said in the first Chapter, to the Colossians, that our Lord Jesus Christ's office is to gather together all things that were scattered, as well in heaven as in earth, and that without him, all should go to wreck.
But now we see more clearly what Saint Paul's meaning is, that before the law was published to the world (whereupon was put and added this condition, that it behooved us to fulfill all that is contained therein), God had yielded a record of his will beforehand:
which was, that because he saw mankind damned and forlorn, he intended to draw out a chosen sort to himself and to be merciful to them. And that was not for one lineage alone, but for all nations as the scripture expresses. And there of the foundation was laid in our Lord Jesus Christ.
For as much then as our Lord Jesus Christ was already in the time of Abraham, ordained to be a mediator to make atonement between God and us, so that if we go in his name to seek favor, it is ready for us, and we cannot be disappointed of our hope; seeing it is so established, there is no change, but we must assure ourselves that God accepts us at this day, so we rest wholly upon our Lord Jesus Christ, knowing that it was no uncertain covenant which was so ratified in his name, but that it shall endure forever and be always of force.
You see then that we may come freely before God and call upon him as our father, because he has adopted us for his children, which thing he has not done in respect of any worthiness that was in us, but of his own mere mercy, and because we are made one with our Lord Jesus Christ by faith.
And by the way, just as we must reject all opinion and imagination of obtaining favor at God's hand by our own deservings, and of assuring our own salvation, so must we look well to that which is told us here, namely that we cannot be partakers of such a benefit but by faith.
Now (as I have said before), faith imports an embracing of God's mercy, which thing cannot be done except we are touched earnestly with our own wretchedness; for it is not for naught that our Lord Jesus Christ sets our cursedness before us as it were in a glass, by taking upon him to be accursed for us.
Faith, therefore, cannot be without repentance, for it is impossible that we should seek our welfare in God or desire mercy at his hand until misery touches us to the quick and makes us to dislike of it. And so, these scoffers who mock God, weltering still in their vices, and being as it were sodden in them, must not look that ever Jesus Christ should reckon them in the number of his, for they cannot by any means come at him, neither does he call any other, than such as are so overloaded and wearied as they can no longer hold out, and lie groaning under the burden of their sins.
Thus you see how it behooves us to resort to our Lord Jesus Christ, and that although we cannot bring any desert unto him, and that all the Ceremonies of the law, and all the offers that we can make unto him, do nothing at all further our salvation, yet we must be prepared to such lowliness, as we may perceive our state to be right miserable, till God have taken us to his mercy; and we must be so beaten down in ourselves, as we may feel the curse that should light upon us if we were not ransomed with so high and excellent a price, as I have declared heretofore.
You see then that by faith we receive the promise of the spirit, and thereby are linked to our Lord Jesus Christ and to the spiritual seed of Abraham. For although we are not born of his lineage, yet it is enough that we be made at one with him by faith. For then are we begotten again of that incorruptible seed whereof Saint Peter speaks, that is to wit of God's word such as it is contained in the Gospel. And being so begotten again, we know that God avows us to be of the body of his only son.
And although we come of the Gentiles, yet fail we not for all that to be joined to the Church, whereunto there needeth no more but only faith; and as for all merits and virtues of men, they must utterly cease
in that behalf, and men must acknowledge that they cannot bring anything but confusion, so as they must be fain to seek all at God's hand, and that by the means which he himself has appointed.
Now since it is so, let us learn to leave our wandering here and there as we see lightheaded men do, who are never contented with that which God tells them, but are ever adding somewhat of their own device. Let us beware of such mingling as shall be treated of more at large after dinner by God's will.
And let Jesus Christ alone suffice us, seeing that our welfare depends wholly upon him alone, and we shall want nothing if we be partakers of him, as we see how Saint Paul brings us back to that point.
Furthermore, let us learn also to hold us to God's truth, assuring ourselves that he cannot abide to have any adding unto it, because that were a marring, reversing, and falsifying of his covenant wherein our welfare consists.
But when we have once embraced our Lord Jesus Christ, let us abide fast in him, and let him suffice us for all; and then may we call upon God with full mouth, knowing well that although we be of the race of cursed Adam, yet notwithstanding forasmuch as we be blessed again in Jesus Christ, he acknowledges us always for his children, because we be grounded upon the free adoption, which not without cause he willed to be published throughout the whole world, to the intent we might have the gate opened and the way made easy for us to come unto him.
But now let us fall down before the majesty of our good God with acknowledgment of our faults, praying him to make us perceive them more and more, that we may in such wise dislike of them as we may labor and endeavor ourselves to honor and serve him in true
obedience all our life long; and whereas we cannot do it to the full (for that is impossible considering our frailty), that he will hold us up till he have rid us of all the corruptions of our flesh and clothed us again with his own righteousness, the which he begins in us already as now and gives us certain first fruits of it, to assure us that he will perform the thing that he has begun. And so let us all say, Almighty God heavenly father, &c.
The Twentieth Sermon,
which is the sixth upon the third Chapter.
15 Brethren, I speak after the manner of men. Although it be but a man's Testament, [yet] if it be proved, no man breaks it, or puts [aught] to it.
16 Now the promises were spoken to Abraham and his seed. He says not, and to the seeds as speaking of many, but as of one, and in thy seed, which is Christ.
17 This is what I say, as touching the covenant that was confirmed before by God in Christ: the law which came four hundred and thirty years after, cannot impeach or abolish the promise.
18 For if the inheritance come by the law, then comes it not of promise: but God gave it to Abraham by promise.
It were great shame for us if God should bear no more sway with us than mortal creatures. For what comparison is there between his majesty and the state of men which are but a fading shadow? And yet notwithstanding it is an ordinary matter with men to prefer themselves before God: which is so ugly a thing, that if the Sun were matched with the darkness of hell, it were not so great a confusion, as to exalt men above him to whom all honor belongs. But however the case stands, it is a vice (as I said) which has evermore reigned and still reigns at this day too much in the world. For look what man speaks, it shall straightways be believed: and if folk be loath to do it of their own good will, yet must they be fain to hold them to it in all matters that are allowed by law.
Behold, God speaks, yes, and that right substantially, so as he overslips not anything that may give credit and assuredness to his word: and yet notwithstanding we be always in a mammering, or else we fall to flat reasoning against him. Must it not needs be then that we be out of our wits, when we diminish God's authority after that fashion, and yield more credit to creatures than to him that made both heaven and earth with his only word, and maintains all things by the same? That is the cause why Saint Paul in this text uses this preface: "I speak" (says he) "after the manner of men." For if he had said no more but this: "Covenants shall be kept here below without breaking or repealing, and therefore needs must God's promise be everlasting:" that had been true, but yet had he spoken too coldly of God's majesty, in ranking him so in array among earthly creatures. But whereas he says that he speaks after the manner of men: it is all one as if he had said that he uses not such manner of style and speech as might beseem to treat of the majesty of God. For both the Sun and Moon, ought to forgo their brightness when God's glory comes in presence. All of it must needs be darkened: what shall then become of those that are but as flies & frogs crawling upon the earth?
For make men never so much of their painted sheath, yet they are less than naught worth before God.
Now when we hear this, we should be the more restrained, that we use no replying, but with all reverence take in good worth the thing that is told us here: that is to wit, that if God have vouchsafed to give them full assuredness of their salvation, which receive the promise that is preached unto them: we must not take upon us to reason against him. For when a deed is passed among men, if it be entered of record, it shall be received and go for good evidence: and what then shall be done when God shall have opened his holy mouth to bear us record of his good will? Is there any solemnity among men that comes near to the glory of God, who will have us to stick to that which he has spoken and uttered? True it is (as I have touched already) that we ought to fight against the lewdness which is rooted in us, to yield credit unto God: for we are so bent to mistrustfulness that not one word of the things which God has uttered shall ever have settling in our hearts, except we have fought against the vice wherein we are so sore entangled.
So then, every of us when he comes to be taught in God's word, must examine what is in himself: and when he sees himself subject still to many distrusts and doubts, he must dislike of it, and pray God to touch all his senses in such wise to the quick, that he may rest wholly upon the thing which he hears [at his hand] according also as it is the office of the holy Ghost, to seal in our hearts the truth which is certain enough of itself, howbeit that it be not certain unto us, till it be assured to us from above. For if we were of our own moving inclined to believe God: the Holy Ghost should not need to work in that behalf.