Part 12
But it is said that he is the very seal wherewith God marks us, and whereby he imprints and engraves in our hearts the things which else should never be received. Yea, and we must also mark well that Saint Paul sets down here two words, namely that no man diminishes or disannuls the thing that is authorized among men by lawful and orderly means, nor also adds anything to it. For although we are not always utter rebels, yet our wits still tickle us to make some additions and glosses to God's word, and we cannot abide to hold us to the simplicity that is contained there.
Then if we consider well what we be without self-soothing, every of us shall find two vices in us. The one is that when God has spoken unto us, we cannot thoroughly consent to say Amen unfailingly, or to accept his promises, or to be moved at his threatenings. Men will always use shifts, and we need not to seek far for example thereof: for (as I said) we have experience of it in ourselves. The other is that although we yield God his due honor in believing his word to be true and infallible, yet we will always be adding unto it, and that do we see too much in the Papacy. Whereof comes that confusion or mazework which we see to be in the serving of God, the great number and diversity of fashions, and the great store of abuses and falsehoods, but of that men have not yielded to the things which God shows them but have made additions and confused medleys of things that came of their own brain?
In what manner do the Papists endeavor themselves to serve God? Every man has his several devotion by himself, and therewithal an infinite number of gewgaws. Their saying is that the Church has commanded all: but whatever it be, it is all of man's inventing. And what a thing is that? Did not God sufficiently foresee what he would like of? He tells us that in the Law we have all perfection, and that he will not have us to hold any other rule. Again, he adds that he had
rather have obedience than all the sacrifices in the world. His mind is to hold men in awe, that they should not presume to mingle anything of their own brain and imagination.
But what if God have said so? Yet will men bear him down that this and that were good, and they will needs add a hundred times more than he had ordained. Yea, and (which worse is) they hold scorn of that which he requires and exacts most straightly, and in the meantime magnify fond toys and pelting trash, which not only are of no value before him but also loathsome to him, because he disallows all things that men thrust upon him after that fashion to spite him with.
Now then, we see hereby how eager and presumptuous also men have always been in thrusting themselves forward to serve God after their own liking: however, that was but a perverting of all the holy scripture. For behold, whereas God tells us that the chief sacrifice which he demands of us is that we should resort unto him and offer up our requests after the manner which he has appointed to be the means for us to come familiarly and boldly unto him, that is to wit, by making our Lord Jesus Christ our advocate: Men will need to have us pray unto Saints deceased, and to make them our patrons and advocates to be a mean between God and us when we go about to seek his favor. As much is to be said of all the rest of their doctrine. God has commanded us to pray one for another: and they say we must pray for the wretched souls that are in Purgatory. And who has commanded all this? Men have surmised that so it should be, and according to their surmising, so it must be. Lo, what their rashness is.
God has ordained his sacraments for us to assure us of his promises by their means, and he will have them to be as seals of overmeasure,
that our infirmity may be the better succored. We have Baptism, whereby God does us to wit that we be washed and cleansed from all our spots by the bloodshed of his only son, and that therewithal he accepts us as his members of his body, and brings us into his Church. Now, the Papists are not contented with this simplicity but will need to have spittle, and taper light, and other gewgaws that are irksome to think of. And whence come such additions, but of this devilish boldness, that when God had established all that was meet and convenient for the turn, and in such wise as nothing was to be misliked, men could not find in their hearts to take it in good worth, but (as I said before) were inflamed with such an over eagerness and outrage, as they must needs be adding, mingling, changing, interlacing, and turmoiling without end or measure.
So much the more, therefore, does it stand us upon to hold fast that which God shows us by Saint Paul: namely that for as much as God has authorized his word, it is not lawful for men to add anything to it, but that all our wisdom is to join with him and to receive without scanning whatever comes out of his mouth. And if this be verified of the promise that was made unto Abraham: much more reason is it that we nowadays should keep the same modesty, seeing we have much fuller instruction in the Gospel.
Truly the substance of the thing that is preached unto us nowadays differs not from that which Abraham heard of God's own mouth. But whatever it be, we have now a much more familiar manner of teaching, because our Lord Jesus Christ who is the day sun of righteousness, is manifested unto us. Seeing then that there is no hardness at all unto us, if we list to give ear: is it not an intolerable traitorousness if our lusts be still itching to add one thing or another? However we fare, let us learn to hold us to that which God has taught us. For we may not deal otherwise than with such
modesty in that behalf, because if we swerve never so little aside from that rule, by and by we are in Satan's snares, ready to be carried one way or other to all confusion.
But let us be well advised: and seeing that Saint Paul says here, that the law could not any whit impeach the promise which was made before: what shall become of us in these days if we will needs have the inventions of men's foolish heads to impeach the pureness of the Gospel, so as it may not be perceived whether God or his creatures be more master? Thus you see what ought to hold us in awe, that we pass not our bounds, but that our faith be always wholly ruled and directed by the single word of God, and that we reject whatever is added by man.
And that is in effect the thing which we have to gather here. Now as touching that Saint Paul says, that the covenant was established of God toward Jesus Christ four hundred years before the Law. Herein we see the same thing which I touched this morning: namely that when God uttered himself to be a father, whether it were towards Abraham, or towards Noah, or towards any other, it was not but by the means of our Lord Jesus Christ. For there is as it were a deadly feud between God and man, in respect that they be corrupted by original sin, in so much that if God let us alone in our natural plight, surely all our thoughts are cursed, all our affections are crooked, froward, and full of stubbornness, and all our wits are bestained with vices, so that we have not one sound and uninfected place in us, from the crown of our head to the sole of our foot.
For as much as we are so contrary to God and to his will, it must indeed be that we are his enemies, for he cannot be unlike himself. Then if God is our enemy, we cannot come to him to hope for any favor or grace at his hand, except Jesus Christ be as a means to
reconcile us again. Thus, you see that the fathers of all ages preached not unto God, but by the guiding of the mediator. And that is the cause why Saint Paul in this text says that the covenant was made to Jesus Christ.
Truly, Jesus Christ had no need of any of the promises that were made to the fathers of old time, and are continued still by God even unto this day towards us, but yet did he receive them as head of the Church. So we see that God had not an eye simply unto Abraham, nor to the worthiness that was in him, but that Abraham was a member of the Church, whereof Jesus Christ was always the head.
Also, when God chose David to be King and told him that his seat should endure as long as the sun and the moon in the sky, it was not for any worthiness that was in David's own person, but it was all done in respect of our Lord Jesus Christ. And likewise at this day, when God tells us that he will be favorable to us if we seek him, yea, and that he will have us come boldly unto him, it is not in any other respect than for that our Lord Jesus Christ has gathered us together to be of his body.
And this serves us to two purposes. The one is to bring us to humility. For if every one of us marks well what he is, we are God's enemies. By reason whereof the gate is shut against us, so we cannot hope for any favor at his hand, but rather feel and conceive him to be our judge, always ready to thunder down upon our heads and to overwhelm us.
Therefore, whereas it is said that the promises are made to us by the means of our Lord Jesus Christ, we must shrink down our heads and acknowledge that God's only begotten son is his only darling, and that the favor which we have is only in him, and for his sake. Let that serve for the one point.
The other is that the promises have so much the more certainty in that respect. For if such troubles as these do come in our minds so as we think with ourselves, what are you? Do you think that God vouchsafes to stoop down unto you? You are but a worm of the earth, dust, cinder, and rottenness. Moreover, you have a sea of vices in you, and therefore what a presumptuousness were it for you to think yourself to be one of God's children, till he comes to seek you?
If we are tempted after this manner to distrust, let us bethink us of that which is spoken to us in this text: that is to wit, that the promise was made on behalf of Jesus Christ. Although then that there be nothing in us but all wretchedness, yet it ought to suffice us that there is worthiness, power, and righteousness enough in the Son of God, and that he also is the person in whom we receive the promises.
Now remains for us to know by what means we come unto God: namely by the promised seed, which is but only one, as Saint Paul adds. For if men turn never so little from our Lord Jesus Christ, by and by they are cut off from the kingdom of heaven.
And if this was spoken to beat down the pride and false presumption that was among the fleshly children of Abraham, what is to be said to us, which are but afterbirths, born out of time in comparison of them, as Saint Paul terms us in the tenth to the Romans?
Wherefore, let us understand that all such as content not themselves with our Lord Jesus Christ do utterly renounce all hope of their salvation. For there are not two or three, but only one Mediator, says Saint Paul, like as it is not said that there is any more than one seed.
I have told you already that many come of Abraham's lineage, which yet notwithstanding were not heirs of the promise. Then if we come not to Jesus Christ to be gathered unto him, surely God disclaims us
and tells us that we are none of his, and that he will have no acquaintance at all with us.
Therefore, although the world go astray to be tossed to and fro, according as we see how on the one side the Papists have infinite means to come unto God, and likewise on the other side the Turks and the Jews, all which have quite forsaken our Lord Jesus Christ, yet let us lean wholly unto him and assure ourselves that if we be once ingrafted into his body by faith and made one with him, the promises belong unto us.
Why so? For they were given unto him, not for his own commodity, as I have said already (for he had no need of them), but for our behoof that we might be made partakers of them.
Thus you see in effect how we ought to make our profit of this text. But we have to mark also concerning the antiquity which Saint Paul treats of here, that the doctrine of the Gospel is no new devised thing, nor a thing that had been unknown of before, but that God has continually ever since Abraham's time unto this day called us to be his adopted children and proved himself to be our father.
Truly, it was even before Abraham was born; nevertheless, it must suffice us that as then there was made so full discovery of it, as we know that God did then begin to publish the things that are contained in the Gospel at this day, and that the fathers had none other way whereby to come to salvation than the same that is showed us at this day.
And this is very needful for us. For many busybodies do now unskillfully imagine that the Gospel was never heard of before; yea, and there are of these scorners of God and heathenish fellows who, to embrace the authority of God and of his Gospel, say it came up
within these sixteen hundred years and that it was never heard of in the world before.
What (say they)? Had God forsaken the world quite and clean? As who should say, we saw not with our eyes and might not feel with our fingers that God never varied, but that even at such time as it pleased him to adopt Abraham, then were we also included in him, and the gate of salvation was opened unto us, albeit that the accomplishment thereof came not till the full time was expired, as I have declared this morning, and shall declare more at length in time convenient.
Here you see why Saint Paul says that the preaching of the Gospel was a secret that had been kept hidden from the beginning of the world. But yet God had determined it beforehand and made sufficient promise of it, as we have seen. Here you see also why we are called Abraham's offspring.
For we belong not at all to him in respect of the flesh. But faith is a sufficient bond to knit us unto him. Furthermore, we see that our Lord Jesus Christ, who is the pledge of men's welfare, is now revealed unto us, to the end that we should have better assurance that we are his, and that he will hold us as the members of his body. And that is the cause why Christ said that Abraham saw his day and was glad of it. The Jews alleged the worthiness of the Patriarch: yea (says Christ) as though your father Abraham had not rested upon the things that were spoken to him concerning me. Therefore he saw my day, and it was the thing wherein he took all his comfort, in so much that he had no other hope of salvation than by the belief which he had in the doctrine preached to you at this day by the Gospel. That also is the very same thing that is spoken of John the Baptist by the Prophet Malachi, namely that he was sent to knit the hearts and minds of the fathers to the children. And this is not spoken only of
the person of John the Baptist, but it belongs also to the doctrine of the Gospel.
You see then that the thing to which our Lord calls us is that although Abraham rotted in the earth so long ago, yet we may assure ourselves that there is no other promise for us to trust in, so we are knit unto him by faith, and do so agree together as we can call upon God with the same mind wherewith he was governed, according as in truth he had his mind fixed upon our Lord Jesus Christ. Now then for so much as we are united unto Abraham, let us tend to our Lord Jesus Christ, and let him be our aiming mark, and our sure anchor, till we are all assembled together and gathered up into the heavenly kingdom.
See what we have to consider when mention is made of the promise that was made before the law. Yes, and we ought to be greatly provoked to constancy when we perceive that our father Abraham always waited for our Lord Jesus Christ, although it was so long before he should be discovered to the world, and it was told him that his seed should be held prisoners in a strange land. After that God had told him that all the world should be blessed in his seed, he adds, and yet for all that, think not that this shall be performed within these two or three days, or a hundred years hence: for thou thyself must first die, thou thyself must first be conveyed hence into a strange country, where thy offspring shall be oppressed with all tyranny and cruelty. Assure yourself I will be revenged of it, but yet must thy seed smart in the meantime.
Abraham heard all this: Again after the law was given, there passed another two thousand years more ere our Lord Jesus Christ came. Now could Abraham never have trusted to that which was spoken to him if he had not been armed with heavenly power, for he himself
could not enjoy the benefit that was offered him, neither should his children enjoy it that were to come. You see then that two thousand and four hundred years were then to pass, and yet notwithstanding Abraham repented not that he had forsaken his father's house, as the Apostle declares in the eleventh to the Hebrews, but held on his race still, albeit that God intended to try his patience to the utmost.
Of much more reason ought we nowadays to go on steadfastly whithersoever God calls us, and to hold up our heads till we come to the crown of glory, notwithstanding that as of now it is hidden from us, and that we must be fain to believe and hope for things that surmount all our capacity and which we cannot perceive. Thus you see how we ought to put this text in use. Now upon this Saint Paul concludes that if the inheritance comes by the law, it shall not come by faith. But God gave Abraham all things in respect of faith: and therefore it is to be concluded that the Law must needs cease when men go about to gain favor at God's hand, and the praise of our salvation must be yielded all wholly unto him.
Saint Paul in speaking here of inheritance means two things. The one is that whatever God has at any time promised us is of his own mere free goodness: for an inheritance is not wages or hire. True it is that a father in giving his children their heritage may well say, See how I take pains for you. Mark what shall come of it. You shall have my goods among you. But yet however the father deals with them, he has no other respect than to his own kinship. He labors and takes great pains to provide for such as are so allied unto him. Seeing then that heritages are things of free gift among men: we must not take eternal life as a deserved wages or hire at God's hand. For why, it is an heritage. Mark it for a sure ground, that here all worthiness of men is excluded.
For when a man makes his children his heirs, he passes not whether they have done any great work or not, or whether they be fair or foul, or whether they be one thing or another: but it is enough for him that they be his children, and that his mind is to provide for them. Another point is that Saint Paul in so saying, gives us an inkling that we are all of us utterly rejected of God, so as we cannot (no not even in this transitory life) enjoy anything at all, but by the only mere grace of God. True it is that the Sun shines as well upon the faithless as upon the faithful, and all men are nourished alike with the things that God gives and grants unto them: but yet however they fare, the unbelievers possess not anything by just title. They are but thieves, and must yield account of the benefits and goods which they have received of God, even to the last drop of water, because they were not sanctified, but defiled them as much as in them lay, because they had no faith, which (as says Saint Paul) is the thing whereby the benefits that God gives unto us are made clean.
That is the way for us to use them lawfully: but let faith be away, and there shall be nothing else but uncleanness. For why, if my hands be foul, and I handle the precious things in the world with them, they shall be defiled with the filthiness of my hands. Even so is it when we abuse God's benefits. The unbelief that is in us defiles all: and in the end, all creatures must cry out for vengeance upon us, because we abused them if we possessed them not with faith.
You see then that we cannot enjoy anything at all unless we are God's children. And for the same cause also, Saint Paul in the fourth to the Romans, thinks it not enough to set down the heavenly life and everlasting salvation: but also names the heritage of the world, and says that Abraham was made heir of the world, and that the same was not for that man alone, but for all men in general. Therefore, whereas God adopts us and tells us that he will be gracious unto us, it
is to the end that while we live here beneath, we should be fed by his hand, and he in giving us food make us to taste beforehand of the love which he bears us, and of the care that he has over us. To be short, we may and ought also to behold God's fatherly goodness in all his creatures. Do we open our eyes and look upon the light of the Sun? Even there does God show himself a father towards us. When we eat and receive our sustenance, God reaches out his hand to show that we are already fed by him as his own children. To be short, in all things and by all means he makes us taste his fatherly love beforehand, to the intent we should be confirmed in the things that he shows us in the Gospel: that is to wit, that he has reserved a better heritage for us, as for his children whom he has adopted. Then must all creatures direct us heavenward. But surely we do the clean contrary: for we apply God's creatures to our own lusts, so as we behold down still by them here. To be short, look how many helps God has given us to draw us to him: so many lets have we to hold us back in the world. For we never pass to know how we should be reckoned for God's children, so we may live at our ease in this world: that is enough for us. But yet for all that, it stands us greatly on hand to perceive that God does already in this world show himself a father towards us, and intends to do us to wit what a care he has of us, to the end we should learn to refer ourselves wholly unto him, and there to rest.
You see then, that by this word Heritage or Inheritance, God shows, first, that whatever he offers us is of his own mere free bounteousness: and secondly, that we be so cursed, that we have no right to anything, no not even to a drop of water: except God make us his heirs, and that must be done all only for our Lord Jesus Christ's sake. And therefore we must once again call to remembrance how we have heretofore seen, that the promise was made to Jesus Christ. Then is not Abraham the stay and shoot anchor thereof. And for that
cause also is our Lord Jesus named the heir of all things: and look what he has peculiar to himself, that does he communicate to us, as to the members of his body.
In that respect also does Saint Paul say, that the saying which is written in the seventh verse of the eighth Psalm, (which is, that he is made Lord of all things) ought to be applied first of all to his person. True it is that the said text is spoken of all men, according as we see how God has put all beasts of the earth in subjection to man, so as they be fain to die to give us sustenance, and to clothe us and keep us warm. Again, we see how the earth yields us fruits. Therefore the lordship of the world is given unto us, howbeit, that is but by the means of our Lord Jesus Christ. For (as I have touched already) if we be separated from him, we be forthwith so cut off from God's house, that the inheritance of them belongs no more unto us, than to the furthest strangers in the world. But now let us come to the chief point that is contained here. Saint Paul says, that this heritage comes not of the Law, but of Faith. Whereas he uses these two speeches, and couples them together: they be things flat contrary as I have told you heretofore. Not that the law is contrary to faith: but because to be justified before God, and to obtain favor and mercy at his hand, cannot come to pass by the Law. The Law was not given to that end, (as we shall see in the next Sermon) but to the clean contrary. So then, seeing that the heritage comes by faith: we must conclude that our works can do nothing, and that we must be fain to come to God utterly empty, as poor beggars to crave to be filled by him, because we have not one drop of goodness in ourselves. You see then whereat Saint Paul aims, when he says that the inheritance comes of faith and not of the law, according also as God gave it unto Abraham in respect of faith. And let us mark, that if we be not able to deserve any nourishment in this world: what shall we be able to do towards the possessing of the kingdom of heaven? When there is any talking of
corruptible sustenance, it is nothing in comparison of the heavenly glory. For it is said that we shall be made partakers of the glory of our God, and that then we shall be all in all things. But as now we cannot deserve so much as one bit of bread: for the inheritance comes of faith: that is to say, all that ever God has promised men, is of his own mere free goodness.
And how can we then purchase the Realm of Paradise? What a pride it is for men to presume to come to it by their own strength? Must it not needs be that they are carried away with a terrible rage? Moreover, in saying that God gave all things to our father Abraham in respect of his faith, Saint Paul does yet better express and show that which I have told you already: namely that man is able to deserve nothing of himself, and that he must be fain to have all of free gift. He had said before, (as we have seen already) that the promises were made and uttered: but here he uses the word Giving. As if he should say, here is not a bargain between party & party, to say I will do this, and you shall do that: I will sell, and you shall buy: but God does freely give, and man does but only receive. Seeing then that we must come unto God to receive that which he offers us, and that we have not any other title to the things that we look for at his hand, than only by free gift: let us forget all the worthiness which we imagine to be in ourselves, and acknowledge that we be nothing.
And surely Saint Paul uses another manner of speech, which serves to express better the thing that is meant here: which is, that if the heritage came by the Law, the promise were disannulled, and so consequently faith. Therefore to be sure of the promise, the heritage must needs come by faith. And my alleging hereof, is because the thing that is spoken in this text, might seem darksome by reason of the shortness of it: namely that the heritage of salvation, yea and all the benefits that God bestows upon us in this world, must proceed of
our faith: that is to say, without bringing anything at all of our own, but only by receiving all things of God's free gift. For why? Put the case that we should hope to receive according to our works, according to our own worthiness, and according to our deserts towards God: how might we be sure of the promises? Truly we should hang always in a mammering: for it would behoove us still to consider thus, very well, how have you discharged yourself? What have you done? And so should faith be utterly dashed. But faith ought to assure us fully of God's good will towards us: which thing it should not do, but we should hang still in doubt, and it should be but a bare opinion, and that opinion should be but an illusion of Satan. For all they which think to have anything by their own power, must needs be bewitched by the Devil. You see then how it is too gross a mockery, when we think to deserve aught at God's hand. But however we go to work, though our eyes be sealed up with hypocrisy, and we take ourselves to be wonderful fellows: yet can we not have any certainty in us without faith. For he that once done away, by and by the promises fall to the ground: we can have no assurance of them. Therefore we must conclude that the heritage comes by faith, to the end we may have no more pride in us: that is to wit, to the end we hope not any more that we can be able to do aught of ourselves, or that we have any free will to take or refuse the grace that is offered us. We must forget all the things which men are wont to challenge to themselves: all must be laid underfoot: we must come void of all power, empty, and hungry, and seek at God's hand the things that we want, and not doubt but that he has enough in himself to succor us with, and that he has also put into our Lord Jesus Christ all things that we can wish, and all that he knows to be for our behoof and profit. Thus you see how we may enjoy the heritage that has been promised us in all ages, and which God offers yet still at this day by the doctrine of the Gospel.
And now let us cast ourselves down before the Majesty of our good God with acknowledgement of our sins, praying him to make us perceive them more and more, that it may cause us to walk in such wise in his fear, as we may seek nothing but to dedicate ourselves wholly unto him, and that according as he sees us wrapped in feebleness and corruption, it may please him to cleanse us thereof by his holy spirit, and to bear with us to the end. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth &c.
The Twenty-First Sermon,
which is the seventh upon the third Chapter.
19 Whereunto then serves the Law? It was added because of transgression, till the seed came to whom the promise was made: and it was ordained by angels in the hand of a Mediator.
20 Now a Mediator is not of one, but God is one.
We have seen heretofore that before the giving of the Law, God had already shown his goodness, yes, even his free goodness in the lineage of Abraham, to the end that the Jews should not have any other leaning stock for their salvation than the said promise that God would have pity upon them and show them mercy, in sending them a Redeemer, by whom they should obtain forgiveness of their sins. Hereupon St. Paul infers that the law which came after the promise must not annul that which God had already ordained and concluded:
however, in the meantime, it might seem that the law was added to help the promise, as though the promise had been weak of itself.
For after the same manner does the Apostle reason in the Epistle to the Hebrews; and because it is said by the Prophet Jeremiah that God will give a new law, that is to wit the Gospel, the Apostle infers that then it must needs follow that the law which was given by Moses was weak and had no such perfection in it as a man might trust unto. It may well seem at the first blush that a man might say as much on the contrary part: namely that forasmuch as the law was given after the promise, it was done for some accomplishment because the promise was not sufficient of itself, unless it borrowed perfection elsewhere, for otherwise, the law might seem to be needless. But it were against all reason that God should have given a needless doctrine. Therefore it standeth us on hand to know to what purpose the law serves, and to what end it was given, or else we shall always be of opinion that the promise was insufficient, and could not save us but in part.
Hereupon St. Paul declares that God in giving of his law had a far other meaning and intent than they imagine who seek their righteousness in it, and make it the means of their salvation. For it was given (says he) because of transgression: not for that there needed a bridle because the world was wicked and froward: for we know there were laws and statutes made among men, according to the vices that needed to be redressed.
If all men were Angels, so as there were nothing out of square, but every man behaved himself well of his own accord, so as there needed no amendment: then were Laws to no purpose at all. What is the cause then that we have need of so many laws and statutes? The naughtiness of men, because they cease not to rush out into all evil,
and therefore remedy is fain to be provided for it: like as if there were no diseases, there should need no physic: but men's unruliness causes diseases, and therefore remedies must needs be provided.
So then, seeing that men have need to be bridled and as it were restrained, it is a sure record that they are bent to all evil, and utterly froward of their own nature. But St. Paul meant not after that sort in his aforementioned saying: He intended to pass further: namely that God purposed to bewray men's wickedness by means of the Law. And this reason is peremptory to show that we are not able to purchase righteousness: for heat and cold come not both out of one spring. If a fountain be sweet, there is no seeking of bitterness in it: but, quite contrarily, if a fountain be bitter or brackish, sweet water must be sought for in another spring.
Even so it is with the Law. And wherefore was it given? To prove men double guilty before God, that their hypocrisy might not stand them in any more stead, nor they have occasion to flatter themselves any more, or to shroud themselves under their vain excuses as they have been wont to do. And that is the cause why St. Paul in the fourth to the Romans reasons that a man cannot be justified by the Law. For (says he) the Law brings nothing but wrath. And by the word wrath he means God's vengeance.
Life and death cannot come both of the Law, but in sundry respects. Now the Law is deathful unto all of us, so that it condemns us and shows us that we are all cursed and abominable before God: and therefore what a fondness is it to seek righteousness by it, as who should say that God ought to take us into his favor for the keeping of it? But he declares this matter more familiarly in the seventh to the Romans when he says that by the Law sin becomes out of measure sinful.
For there is enough to condemn us though there were no law at all, according as it is said, that they who sin without law shall perish without law, that is to wit, although the heathen folk had no instruction whereby to be rebuked: yet had they a record ingraven in their consciences, which did find them guilty. You see then that men are sufficiently worthy to be condemned though God does not go up into his judgment seat, nor cite them, nor examine them, albeit that such as sin and offend against God, charge not themselves with their faults. For we are so given to self-soothing that every one of us wallows and sleeps in his own filth, insomuch that until the law touches us to the quick, our consciences are as if benumbed, and to be short, every man dispenses with himself, and takes leave to do evil. But when the Law steps forth, then is sin known, and every man, despite his teeth, must be fain to stoop before God, or else gnash his teeth at him as a rebel. Nevertheless, God gathers us to him by the law, by bringing us to the knowledge of our cursedness.
To be short, it is all one as if a man had his face all begrimed: every man might mock at him, but he himself should not see it. But if one brings him a glass, he is ashamed of himself, and hides his face, and goes his way to wash his face when he sees it so disfigured with filthiness. Or if a man be so ill-favored that he makes folks afraid with his look: he thinks not that that fault comes of his own person, till he have a looking glass set before him. Even so it is with us. For though all of us be steeped in wickedness and sin, insomuch that heaven and earth are ashamed of us, and God prepares horrible condemnation for us: yet we cease not to keep on our race and to be reckless still. And why so? For our sinfulness is unknown to us, and hypocrisy so blinds our eyes that we perceive not our own cursedness. But the Law shows us what we are, and therewithal sets God's judgment before us.
For on the one side it says, "You shall do all these things under pain of cursing." And what manner of things are they? It is not enough for us to abstain only in respect of our feet, hands, eyes, and ears: but we must be pure and clear from all lusting: there must be such an incorruptness in us, that all our senses, thoughts, and affections must aim at God, so as no enticements of this world may hold us back. And where is this to be found? Besides this, behold, God being set as a Judge in his seat, has already given sentence of cursedness upon us as soon as we be found to be transgressors as we be. You see then that mankind is in miserable taking.
And that is what Saint Paul meant in this text when he said that the Law was added for transgression. It is true that the Law serves to other purposes also: namely, first of all, to show us the way to serve God. But we know that he will be honored with obedience, and not have every one of us to behave himself after his own liking. The Law, therefore, gives us the difference between good and evil. For what is the reasonable service which we owe unto God? It is to submit ourselves to his will, says Saint Paul. Seeing it is so, you perceive that the Law serves to excellent good purpose: namely that whereas we labor in vain to serve God after our own imagination, it shows us the way in such wise as we cannot miss, and gives us the rule which we ought to keep by.
Furthermore, when Saint Paul said that the Law was given because of transgression, it came not in his mind to rehearse all the fruit and profit which the Law brings with it: for (as I have said already) it serves also for our instruction, that we might learn to discern between good and evil: and again it quickens us up, as though God should give us strokes with the spur, to make us apply ourselves the more diligently unto him. But he spoke according to this present matter, and according to the ground of the text that he treats of. Now
then he shows that the Law is not superfluous, and yet that it serves not to bring us to righteousness, but instead thereof carries us to such confusion, that we must needs be found to be double sinners, and are more condemned, and less excusable than before, so as there is nothing before us but a bottomless gulf.
Lo to what end the Law was given us. But he says that it was added to the promise, whereby we are done to understand that the adding of it was not because the promise was weak of itself, and unable to bring men to salvation, so as there should need some other income: it was nothing so, says Saint Paul: but it was added to make men know that God had rightfully condemned them all, and that they could not have any relief, but should be continually tormented with such uneasiness that they should be always in despair, till they rested themselves upon the said promise. Now if it be alleged that the promise might have served that turn before: the answer and solution is very easy. For although God, in offering himself to be our Savior, does thereby show that we are all damned in ourselves until he has pity upon us: yet can we not be helped as were requisite, until such time as he scares us. By his promise he calls us gently, and after a fatherly manner: and no doubt but the same ought to make us perceive our miseries, and to be sorry for them: but we are so fast asleep in our sins that we never think on them, except we be compelled. Although then that upon God's making of the promise, men had cause to lament their sins, to the end they might rest themselves wholly upon the grace of our Lord Jesus Christ: yet did they not do it, till God had stricken them as it had been with many blows of a beetle upon the head, which thing he did by the Law.
Moreover, Saint Paul shows that we abuse the gentleness of our God through our unthankfulness, because the more courteous he shows himself towards us, the more occasion do we take thereby to flatter
ourselves. Therefore, he must be forced to rouse us up, and to make us feel what we are, thereby to scare us and drive us to seek his favor in good earnest. Thus, you see what the word "added" imports. It is all one if Saint Paul should blame us for that we make not our profit of God's goodness, seeing he allures us so gently unto him, and shows himself as mild as may be: but grieve him, and after a sort, enforce him to use rigor against us, to beat us down by that means, and so to prepare us to the seeking of his grace, which we shall find in our Lord Jesus Christ whenever we list. And herewithal Saint Paul adds that the Law served but till the seed came to whom the promise was made.
This concerns properly the ceremonies, or else we must take it to be spoken of the Law with all its appurtenances, circumstances, and appendants as men term them. If we take the Law for no more but the Ten Commandments, the thing that Saint Paul speaks will not stand. For the law must even at this day have such force with us as to be our rule of good life, and to show us God's will, that we may not live like vagabonds and gad abroad at adventure, but have our way plain before us. The law then is not transitory in respect of showing us what is good, for it must continue to the world's end. But we must mark Saint Paul's discourse: for he takes the law as containing the promises and threatenings, and also the ceremonies. Then, on the one side, there is this promise, "He that does these things shall live in them," as we have seen heretofore. And on the other side, there is this threat, "Cursed is he that fulfills not all that is contained here." Now the law (as we see) promises salvation to none but such as live purely and incorruptly: but all of us come short of that, and therefore the promise of the law is to no purpose. Mark that for one point. If it be alleged, what Sirrah? Meant God to mock men? I say, no: but they have always beguiled themselves with vainglory and presumption, bearing themselves in hand that they could purchase their own
salvation: and therefore God is forced to say unto them, "Go to, if you be so able men as you think, show it: as for me, I give you my Law, and because you shall not think yourselves ill-dealt with for your serving of me, your wages are ready for you if you perform it. Behold, I assure you of everlasting life out of hand: now let me see a little what you can do, buckle yourselves to your work." But when men have tried the uttermost that is in them, surely they shall perceive their own weakness which was hidden before. Thus you see that the promise of the Law can have no effect towards us, and yet it is not guileful, for it serves us to another end.
As touching the threats of it, it is infallible, for we are all damned by this threatening, "Cursed is he that performs not all." But we come so far short of performing all, that there is not one point but we fail of it. If we think to serve God by halves, it is nothing: for he has not separated one piece from another, but wills that he who walks in chastity shall also abstain from theft, robbery, craft, extortion, and all other sins. Seeing it is so, let us mark that the threat holds all shut up under it, and that is the thing that Saint Paul had an eye unto.
As touching the ceremonies, they were a confirmation that all of us are accursed, according as I have told you, how Saint Paul in his Epistle to the Colossians likens them to obligations and authentic evidence that serve to hold a man most strictly bound. If a man have borrowed a piece of money, he is a debtor, and gives a bill of his hand for it. But if he bind his goods or body for it by recognizance or Statute, so as his deed is enrolled of common Record: then is he bound more strictly than he was before. Even so is it with the Ceremonies. The law of itself was enough to condemn men because they are all offenders: however, forasmuch as God saw the pride that is rooted in our nature, he added the Ceremonies for an overplus, to the end they should be as a solemn bond against us. But now Saint
Paul says that all this gear served but till the promised seed were come: that is to wit, that the law served not to hold those in slavery and bondage who put their trust in our Lord Jesus Christ, but to bring them to him, that there they might find the thing which they wanted in the law. So then we see that God's using of rigor in condemning of us procures our welfare, and his thundering upon us after that fashion is a witness of his singular goodness towards us. And why so? I have told you already, and experience shows it too much, that we cease not to abuse his gentleness, and to draw it clean contrary to his meaning. Therefore, he is forced to rouse us up, and to show himself to be our judge, and to make us hear this dreadful sentence, able to cast us into despair, that there is nothing for us to look for but everlasting death: and finally to confirm and ratify the same sentence still.
Yea, but all this is but to make us stoop, that being at our wit's end, we should flee to our Lord Jesus Christ with a true and unfeigned zeal, and learn to rest upon him when we are troubled with uneasiness and torment of conscience. Thus you see why Saint Paul has said expressly that the law was given to continue no longer than until the promised seed was come. Now if a man demands, how then did the fathers obtain salvation? I answer, that the law reigned and had its full scope as in respect of outward order before the coming of our Lord Jesus Christ: but yet for all that the fathers missed not to resort to the grace that was promised them, although they saw it not, as we shall see more plainly hereafter.
Then is it a thing utterly out of all doubt that the Law did nothing prejudice the promise, nor was added for any help of it, as though the promise had not been sufficient of itself to salvation: but that it served to correct men's pride and presumptuousness, to the end they might with all lowliness seek the mercy that is proffered them in
Jesus Christ, and by his means be able to receive it and enjoy it. And hereupon Saint Paul adds that the Law was ordained or delivered by the hand of angels, and in the hand of a Mediator. Here he authorizes the Law, to show that it ought to be received with all reverence, but yet not be applied to any other end than God has appointed. For proof hereof he speaks of the angels, as if he had said that God had witnesses enough to give authority to his Law, and therewithal showed how it ought to be taken and heard. But the chief matter is in his setting down of the Mediator: that is to wit, our Lord Jesus Christ.
True it is that many men have taken this saying to be meant of Moses, as though he had been called the Mediator between God and men, as in respect of doctrine: but that can by no means stand. For Paul does first set down the Angels, and afterward adds the Mediator as chief, and he is here in higher degree than they, which cannot be verified of the person of Moses. Moreover, we see what Saint Paul discourses. He shows that there was no diversity between the Law and the Gospel in the free promise of salvation. For the confirming thereof, he brings in our Lord Jesus Christ and says that when the Law was given, it was done by his hand and direction. Truly this word "hand" in the holy Scripture does oftentimes import force, power, or strength: but here we see how Saint Paul makes comparison between Jesus Christ and the angels. He sets down the Angels that were assembled there to make his Law to be heard among men, and to be received of them without gainsaying. Therefore, they were as witnesses of God's Majesty: but he sets down the Mediator as the greater. The hand, therefore, imports direction, as if he had said, that he had the highest place, and was chief Commissioner in setting out the Law. And we must not think this strange: for when the Angel appeared unto Moses, he said, "I am the Everlasting." There he is named an Angel. Therefore he is God's
messenger as the word betokens: and yet notwithstanding he says, "I am the Everlasting, that have my being of myself": which saying could not be verified of any creature: and as for the Angels, they were made of nothing as well as we. Then had it been high treason for an Angel to have taken upon him the title that agrees to none but God alone.
Therefore, we must conclude that that Angel was Jesus Christ, who executed the office of Mediator beforehand, accordingly as Saint Paul treats thereof in the first to the Corinthians, where he speaks of the Jews' rebelliousness, and of their provoking of God to displeasure by their murmuring and wicked lusts. He says that they tempted Jesus Christ who led them and guided them through the wilderness. No doubt therefore but that our Lord Jesus Christ was even then the Mediator, yes, even to reconcile men to God his father after diverse manners.
And here you see why the Apostle in the Epistle to the Hebrews says that the same Jesus Christ which is today, was yesterday, and shall be still tomorrow even to the world's end, to the intent that men should hold themselves to him, and not wander any more in strange doctrines. But now he adds, Jesus Christ then has been a mean between God and men, to the intent that poor sinners might find some relief, and that although they had some heartbitings by being troubled with God's judgments, yet nevertheless they might also be comforted, seeing that God offered them a Mediator by whom they might obtain grace to come unto him.
However, Jesus Christ is our Mediator after another fashion also, which is that by him God has always communicated himself to men. For there is such a distance between God and us, so long as we be estranged from him by sin: that we cannot come at him. And he will
not come down to us for his part, except it be by the Mediator, according also as it is showed in Jacob's vision in Genesis. For there it is said, that Jacob saw a Ladder, upon the top whereof sat God in his Majesty, and the Angels went up and down upon that ladder.
And no doubt but that in that figure or image, our Lord Jesus Christ was represented unto Jacob, to show that men are banished from God's kingdom until there be a means that reaches up from beneath, as our Lord Jesus Christ does, who being on the one side God manifested, surpasses all the heavens, and on the other side, being joined unto us in that he is clothed with our nature, and has become a man (yea even a frail and mortal man, sin excepted), has taken upon him and borne our infirmities, though he himself were without spot.
So then, you see how the law was given long ago by the hand of our Lord Jesus Christ. Whereupon it follows that there is no contrariety between the Law and the Gospel. For Jesus Christ is always one without any variableness. Now let us see what Saint Paul adds, namely that the Mediator is not of one, but that God is one.
In saying that the Mediator is not of one, he means that our Lord Jesus Christ came to gather together again all things that were scattered both in heaven and earth, accordingly also as he speaks of it in the first to the Colossians. Truly some have taken the meaning of this text to be that Jesus Christ was of more natures than one, or that although he were the Mediator between God & men, yet did it not follow that there was diversity between the Law and the Gospel. But doubtless, Saint Paul's meaning here is to gather again the Jews and the Gentiles: as if he had said, Jesus Christ was the Mediator in giving of the Law, as the party by whose means God meant to humble men, that they might be partakers of his grace.
However, let us mark that our Lord Jesus Christ, who was the continual Mediator in giving the Law to the Jews, had therewithal a Commission that stretched yet further: that is to wit, to gather and knit together again the Gentiles, which were estranged from God. For although God did for a time prefer the lineage of Abraham before all the rest of the world: yet notwithstanding in the end our Lord made us partakers of the salvation whereunto we were strangers, and it behooved us that were far off to be gathered together again, as those that had been near neighbors before. And therefore Saint Paul in another text calling Jesus Christ our peace, says that he has joined and knit us unto God, even us that had been near him before, as well the Jews who had the Law, as those that had been utterly divided from them. They that erst had no acquaintance with God, were in the end gathered together again into the body of the Church at the coming of the anointed, and so were they also which had heretofore been separated a great way off, not only from God, but also one from another.
Now we see Saint Paul's meaning. However, that we may profit the better by this text, let us mark that as God has given us his Law by the Angels: so shall they bear witness against us if the Law bears no sway with us, and that we make no account of it, but do as it were tread it under our feet. Then shall the Angels be armed too as to ask vengeance at God's hand against our wickedness and rebellion. For it was no child's play when God willed his Angels to be present and assisting at the publishing of his Law. Therefore, it was to the end it should be received with all reverence.
Now it is true that we cannot perform all that the Law commands, and if we should stand upon that point, we should be plunged into everlasting death, and utterly overwhelmed in despair. But first of all, seeing that God is so gracious to us as to teach us his will, to the
end we should discern between good and evil: let us bow down our necks, and receive the yoke that God lays upon us, to make us subject unto him. Let that serve for one point.
And for as much as the Law quickens us, and cheers us up when we are heart-frozen, and when there is such sloth and slowness in us that we cannot come unto God: Let every one of us look well to himself, and early and late call to mind God's commandments, to reprove ourselves withal. Then let us bethink ourselves better, seeing that the Angels keep watch and ward about us, and will not (now after that God has given them in charge to authorize his Law) suffer us to despise it, and misuse it as if it were a thing of nothing.
Furthermore, as touching that the Law curses us: let us assure ourselves that although men commend us, and clap their hands at us for joy, yet shall we be put to shame before the Angels of heaven. Then if the whole world favor us, it is nothing.
For what end was it God's will that all his Angels should appear together at the publishing of his law, but to teach us to be ashamed of our sins, and thereby to humble us in earnest, that we might seek all our welfare in our Lord Jesus Christ? And moreover, whereas it is said that our Lord Jesus Christ was the mediator of the Law: let us assure ourselves that if we resort wholly to his grace, we shall not need to fear that the law shall have any more power to condemn us, yea or to reign over our sin. For we must bear in mind how Saint Paul in the first to the Corinthians says, that the law is the strength of sin, and does so sharpen sin as it wounds us deadly. Seeing it is so then: surely if we had not the thing that is showed us here for our comfort, we should be stricken with such fear, as we could not be sure of our salvation, though the promises were offered us in our
Lord Jesus Christ. For we would always match the contrary things against them, and lay the Law in balance with them, saying: What? was not the Law given of God? But God condemns us by it. Therefore although our Lord Jesus Christ step in to help the matter, yet does it not seem that we be escaped. So shall we always be in trouble.
But if we consider how our Lord Jesus was the mediator in the publishing of the law: it shows unto us that if he be our advocate at this day, it will be a good and sufficient discharge for us: in so much that although God has pronounced his sentence of cursing against us, yet we must not be dismayed at it, nor so oppressed with heart grief and anguish of mind, as though the mischief were incurable: but assure ourselves that our Lord Jesus Christ will very well agree to do both twain, that is to wit, both make us ashamed that we may learn humility, and therewithal also make us sure of our salvation.
And therefore let us learn, that whenever we be beaten down, there is none other means to raise us up again, but to know that the selfsame person which was ordained to be the mediator for the publishing of the law, is now manifested unto us at this day with the same commission, and will make us to perceive it by experience. Further let us mark that he is not a mediator for one nation alone, but for all the whole world, inasmuch as all of us are the creatures of God. True it is that we were after a sort cut off from him by the sin of Adam. But our Lord Jesus Christ is come to make up the breach again that was both in heaven and in earth, as I have alleged already out of the first chapter to the Colossians.
Seeing it is so then, let us not doubt but that God accepts us as heirs of his promise, inasmuch as he acknowledges us for the spiritual children of Abraham. And although there be great diversity [between our days and] the time of the ceremonies which served to separate
the one from the other: yet let not that hinder us from coming unto God. For why? God is one. Although then that there be both Jews and Gentiles, although there be many diverse Nations among men, although their languages be diverse, their manners and trades of living contrary, and every of us has so much variety and inconstancy in himself, that we have no hold of ourselves: yet let us rest upon God, for he is [always] one. He has given us his law, he has given us his Gospel: and let not us think that there is any contrariety in that case, but that all agrees very well. Only let us suffer ourselves to be ruled by him, that we may come to our Lord Jesus Christ. And how may that be done? By being clean rid from all pride, by being abashed and ashamed, by disliking of ourselves, and by perceiving that there is nothing in us but death.
Then shall we come to our Lord Jesus Christ, knowing that God the father accepts us, if we hold that way. Why so? For he is always one: and his giving of the law was not to disannul or impeach the promise that he had made afore. Likewise his revealing of his grace more fully unto us in his Gospel, was not for that he wist not how to make his law of force towards us, and to put it to the right use and purpose of it, that we might have a rule whereby to live well: but that whereas we were accursed by it, we might know how there is none other remedy for us, but by being blessed again in the seed that was promised from time to time, in whose hand our welfare was established, that is to wit by coming to our Lord Jesus Christ, who is the fountain and wellspring of all blessedness.
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, so as we may dislike of them, and not only confess them with our mouth, but also lay open our hearts before him, and submit ourselves wholly to his holy word, and that in such wise as we
may be comforted by his free goodness, as it is showed us in our Lord Jesus Christ, and he reform us also by his holy spirit, to the end that whereas we of ourselves be full of rebelliousness, we may by his governing become teachable and ready to follow his holy will, and to give ourselves over all wholly unto him. And let us pray unto him for all these things, saying: Almighty God heavenly father. &c.
The Twenty-Second Sermon,
which is the eighth upon the third
Chapter.
21 Is the law then against the promises of God? God forbid. For if the law were given to justify, truly righteousness should come by the Law.
22 But the Scripture has shut up all under sin, to the intent that the promise by the faith of Jesus Christ should be given to those that believe.
23 Now before that faith came, we were kept under the law, shut up to come to the faith that was to be revealed.
24 By means whereof the Law was our schoolmaster to lead us unto Christ, that we might be justified by faith.
25 But now that faith is come, we are no more under the Schoolmaster.
We have already this morning dispatched this point, that the Law was not given in vain, though it could not bring us to righteousness to make us acceptable to God. Secondly, it was showed you that God's giving of His Law was not to the intent we should seek our righteousness and salvation there, as though His grace had been weak and insufficient, but for a far other respect, that is to wit, to give men such knowledge of their sins as they might be ashamed of them in themselves: for otherwise, they could not be touched to the quick, to flee to our Lord Jesus Christ for refuge, as we see too much.
And now, St. Paul moves another question: namely, whether the law is against the promises. For surely when it is said that the law promises us salvation, upon condition that we deserve it, and the promise of the Gospel tells us that we shall be taken into God's favor without any deserving, a man would think there were some contrariety in the matter. As if a man should offer me a house, so I would pay well for it, and set me a price of it, and another man should say unto me, no, you shall have it for nothing. There is great contrariety in these sayings. And it seems that in speaking after that fashion, God unsays that which He had spoken in His law, where He says, "Serve me, and keep my commandments, and you shall not miss of your wages." For in the Gospel, He speaks another language, saying, "I require nothing of you, for you are so wretched that you can give me nothing; but I receive you into my kingdom frankly and of mine own free goodness without any desert of yours; your heritage is assigned to you, even because it is my good pleasure to do it." Hereupon, St. Paul declares that although God speaks in another manner and fashion in the law than in the Gospel, yet notwithstanding, when we have well considered the mark that He
shoots at, there is no contrariety in the matter. For (as I have told you this morning), God's promising of reward to our works is not to beguile us, but to stop our mouths that we might not repine against Him, as we see that the world does, which is always ready to carp at Him with devilish malapertness when He handles them not after their own will and liking. God then cuts off all occasion of grudging when He tells us that we shall not be disappointed of our wages for our well-serving of Him.