The Eighteenth Sermon, which is the fourth upon the third Chapter - Galatians 3:11-14

The Eighteenth Sermon,

which is the fourth upon the third Chapter

11 That no man is justified by the law before God, it is manifest: for the righteous shall live by faith.

12 And the law is not of faith: but the man that does those things, shall live in them.

13 Christ has ransomed us from the curse of the law, in that he became accursed for us, (for it is written, cursed is he that hangs on tree.)

14 That the blessedness of Abraham might come upon the Gentiles through Jesus Christ, to the end that we might receive the promise of the spirit by faith.

We have seen that if men are not worse than mad, they must needs (for all that ever they have) seek their salvation in our Lord Jesus Christ. For if they stick to the law, they shall find nothing there but damnation, as has been showed already: and that does every man find sufficiently by his own experience. And certainly when Saint Paul goes about in the Epistle to the Romans, to show that men beguile themselves too grossly by trusting in their own merits: he says that the law can work nothing but God's wrath and vengeance. For although we be already sufficiently condemned ere God opens his mouth to give sentence against us: yet notwithstanding, our naughtiness is yet deeper ingrained by the law, when he says that if we transgress but some any one point, we become enemies to God, and his wrath must needs be kindled against us. What shall we gain by disputing, when the determinate sentence is pronounced by the heavenly judge? There is neither appeal nor pleading that will stand us in stead. So then, let us understand, that to have the true knowledge of the Gospel, we must hold us wholly to our Lord Jesus Christ, that we put not our hope of salvation in any other thing than in his only mercy: and for the performance thereof, let every of us have an eye to his own life. For if men sift themselves thoroughly without hypocrisy or feigning, surely all cause of pleading will soon be rid away.

The Papists will not in any wise grant that only faith should make us acceptable to God, and that is because they never felt thoroughly what it is to come before God's judgment seat, but have always as it were played with the shadow of it. And therefore no marvel though they pardon themselves in all things. But the very way to bring us to the truth and to the pure and right religion, is for every of us to look into his own life, what it is. Now if there were but one mite (as you would say) amiss, it is certain that we were forthwith in danger of eternal death. But surely every of us shall find himself a sinner, not in some one point alone, but in a hundred thousand: not in some one fault, but in infinite sorts of faults. And when we shall have perceived never so many miseries in ourselves, God knows yet many more without comparison than we can: for he sees much clearer than we do, as says Saint John in his canonical Epistle. Thus then is our pleading utterly void. Thus is sentence given that we cannot be justified by the law, but by faith only.

And now the Apostle, going forward with his matter, uses another reason, which is that if we seek righteousness in the law, the same will be a clean contrary one to the righteousness which God's children and chosen people obtain by faith. For what manner of one is the righteousness of the law, says he? [This it is.] He that does those things shall live in them: that is to say, whoever obeys God and does his commandments, shall have salvation for his labor. Lo here a fair promise: but what good will it do us? If we will assay to do the things thoroughly which are commanded us, we shall every one of us see that God shows us our condemnation so much the grievouser, as if he had set it down before us. What would become of our salvation, if we should seek it in ourselves, and be fain to earn it?

Now, therefore, when we hear that God is ready to recompense all such as shall have served and honored him by keeping of his law: it seems to us before we go any further, that we have gotten a marvelous advantage, Tush (say we): behold, God binds himself to us, and warrants us the heritage of heaven if we serve him and fulfill his will. [Yea:] but when we have compared our life to his doctrine, we shall find that his showing of himself so liberal and bountiful towards us, to bind himself to us for our serving of him and for our keeping of his law, is a plunging of us much deeper into the gulf wherein we were before. What shall we do then? We must resort to the remedy which the Apostle sets down here before us by the mouth of Habakkuk: which is that the righteous shall live by faith. Therefore let us refuse the promise of the law because it is not for our behoof, and take the free-given goodness of our God, who reaches out his arms to receive us, so we be clear rid of all self-weening. That is the thing which is set down to us here by Saint Paul. And it is a reason that holds of contraries as they term it. As for example, if a man should say that fire heats: and another willful body should hold the contrary it might be said unto him, see if you or frost do heat or no: does it not appear that they be things diverse, repugnant, and unmatchable?

Again, if it should be demanded whether the heat of the Sun is behooful for this life or no: what a thing were it if there were no Sun in the world? we should all of us be choked with the filthiness of the air, all the corruption whereof is cleansed away by the shining of the Sun. Then like as men may reason upon contraries in the order of nature: so the Apostle says that we cannot be justified both by the law, and by the free favor of God: that is to say, if we be well-liked at God's hand, our coming into his favor must be through his own freebestowed goodness, because he loves us in our Lord Jesus Christ, and not for any worthiness that can be in ourselves. However, for the better understanding of this doctrine. Let us mark well how it is told us here, that the righteousness of the law is the fulfilling of God's commandments. And hereby it might seem to us that the doctrine of the law were sufficient to save us, for as much as God having rehearsed the ten commandments that are contained in the law, has finally told us that that is the thing whereby we should live, the thing whereby we should direct our life, the infallible rule, and that we must not seek any other perfection of righteousness than that. And that is the very matter wherein we strive so much against the Papists, because that whereas God requires obedience, they think to do him as good service with the things that are of their own devising. Wherefore let us mark that the full perfection of all holiness is contained in the Law. Yea, verily as in respect of doctrine. For it is not lawful to add anything to it, and men do but over-labor themselves in vain when they bring in I know not what devotions of their own devising. But it is not enough for us that the doctrine of the law does sufficiently show us what righteousness is: we come to this point also, namely whether we be able to do the things that God has enjoined us. I told you this morning, that we come far short of that.

And so the promise of the law is nothing to our behoof, and the Papists do foully overshoot themselves in that behalf. For they hold still this fantastical opinion, that God has not commanded anything which we are not able to perform. But we see the clean contrary by Saint Paul. To confirm their error, they allege, that then God mocks men, in telling them that he who does those things shall live in them. But this knot is easy to be untied. For if God gave men no remedy, it is certain that they should be utterly abashed when he says, that he who does these things shall live in them, that is to say, no man shall live. At the first blush (as I said) we may seem to have won the goal, seeing that God has told us, that by keeping his law we shall obtain his favor, and that there is a crown of glory prepared for us whereof we cannot fail: but when we have cast our cards, we must be fain to come to this point, that no man can attain to life by his own purchase or earning: for why, no man performs the law. It is not said, he who does but some one part or other of the law, shall live: but he who does all that is contained in it. What manner of thing then is the righteousness of the law? It is a full and perfect keeping of it, without missing or failing in any point at all. But such a one is not to be found among men, and therefore it follows that all of us are disappointed, and shut out from the promise that is given us in the law.

Yet it is not to be said that God mocks us, when he holds us at the staff's end, because men deceive themselves through their own pride, by boasting of their own deservings. He has good reason to hold them so at the staff's end: and if there were no law nor any such promise, what would come of it? We know that the heathen men would always need to be in God's favor for their own virtue's sake: and yet in the meantime they knew there were many faults in them, and for that cause they retained the use of sacrificing. It is true that they understood not the end of them: yet nevertheless, their sacrificing was a plain confession that they were endangered unto God, and had need to be admitted into his favor. Likewise the Papists do at this day pack together a great deal of pelting trash, to make atonement with God. And so you see that the heathen men did at all times keep the same trade which the Papists keep at this day. But however they fared, their intent was to be saved at God's hand for their own deservings. However, God tells us that if we think he owes us anything of duty, we deceive ourselves: notwithstanding, he promises of his own free goodness, that if we keep the law we shall be reckoned for righteous before him.

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.