Sermon of Maister Iohn Caluin, on the historie of Melchisedech Wherein is also handled, Abrahams courage in rescuing his nephew Lot: and his Godliness in paying tithes to Melchisedech. Also, Abrahams faith, in belieuing God: comprehending foure sermons. And, Abrahams obedience, in offering his sonne Isaack; in three sermons. Translated out of French, by Thomas Stocker, Gent.

THE THIRD SERMON of Iustification. (Book 3)

Gen. Cap. 15.

6 Abram beleeued the Lord, and hee counted that vnto him for Righteousnes.

WE heard yesterday that wee must in no case part stakes with God in the matter of our saluatiō, but all praise must bee giuen to him for it. For when we shall throughly looke in∣to whatsoeuer can be found in vs, wee must conclude, that we are so voyd of all integri∣tie, as that there is nothing in vs but all cor∣ruption, and so consequently, nothing but death.* 1.1 Now it is not inough for vs to know that God alone is to be glorified, and we our selues as it were to bee assured to bee of no worth, for if we do not so, without wee haue shutte vp the gate of saluation against our selues. For where Saint Paul alledgeth out of the Prophet Habacuck, That wee liue by faith: wee are thereby taught, that faith is as it were the keye that openeth vnto vs the kingdome of heauen. If it bee then our in∣heritance,

wee must needes beeing the chil∣dren come thether: and wee cannot bee the children of God, as Saint Iohn in his first Chapiter saith, but by faith.* 1.2 Nowe this faith, as we haue alreadie sayd, importeth a certaintie. And see also why it is sayd, That wee may crie with open mouth that God is our Father, and that except hee be so, wee cannot bee reputed to bee his chil∣dren. And from whence commeth this crie? Forsooth, as Saint Paul saith, as well in the eighth to the Romanes,* 1.3 as also in the fifth to the Galathians, euen from the spirite of adoption. And therefore the spirite of GOD doth so certefie our spirite that we are his children by adoption, as that wee may without scruple or doubt call vppon him as our Father. And in another place also it is saide,* 1.4 That hee is called the seale of the inheritance of saluation which we wait and looke for. Seeing then it is so, that the certain∣tie of faith importeth that we are gods adop∣ted children, and that our saluation is groun∣ded therupō, there must also be put to a seal, as a signe and token that it is infallible. Here then wee see, that it is not inough for vs to confesse that God is the author of our salua∣tiō, & the same to be attributed to him only: but we must also on the other sides come vn∣to him, & priuatly cal vpō him as our father,

and be fully resolued that he will not forsake vs. Now this certaintie the Papists could ne∣uer skill of, but doo strongly and constantly repugne it, saying, that wee may not in anie wise resolue that God alloweth and liketh vs, and that we stand in his grace and fauour: but onely that wee may haue some probable coniecture thereof. Now to say thus, is vtter∣ly to ouerthrow the whole foundation of Christianitie. And in very deed, when Saint Paul speaketh of this matter, hee driueth vs vnto this reason,* 1.5 which is, that if we depend vpon the law and trust vnto it, then is Faith but vaine, and the promise made of none ef∣fect. And why so? Forsooth, it is not because God is not faithfull for his part, but because we shal neuer be able to attaine vnto the ac∣complishment of that which is required for our saluation. For God doth ver••ly promise vs recompense when as we shall haue serued him, and kept whatsoeuer he hath comman∣ded vs, from the one end to the other: God vndoubtedly promiseth vs all that. Now this is an impossible condition. For neuer man yet hath accomplished the lawe, nor neuer shall. So then we for our parts are neuer able to effect & performe this promise. And ther∣fore we shall alwaies be reasoning, wauering, and out of quiet, and in the end fall into dis∣paire, when as we shall go about to bring our

workes with vs to keepe Audite and an ac∣count with God, for it is saide in the 144. Psalme:* 1.6 Enter not into iudgement with thy ser∣uant O Lord: for no man liuing shall be iustified in thy sight. And therfore we must conclude, that we shalbe euer vexed and troubled, and our spirits wonderfully perplexed, if we had not saluation elfe where then from our me∣rits. And for the better vnderstanding here∣of, let vs wel weigh & consider of that which hath been alreadie spoken, that is, wee must not thinke to paie God with nifles. For it is a fearefull thing to haue him against vs. Now he cannot otherwise be, but so long as wee shall presume vpon workes. For we do euen so much derogate from him, and robbe him of his right, as hath been heretofore shewed, that whosoeuer hath not his mouth stopped from attributing vnto himselfe the least glo∣rie, and his mouth wide to confesse God on∣ly to be iust: without doubt that man oppo∣seth himself vnto his maiestie. Now we shal neuer obtaine our sute against him: but the condemnation will stil light vpon our owne heads. And therfore let vs not wittingly and in deed prouoke his wrath against vs, & be∣sides, it cannot be chosen, but that wee must needs be out of our wits, when as we wil trust vnto our merites. And heerein is a twyfold abuse, which also bringeth with it a third.

The one is, when as we thinke to recken with God hand ouer head as the Papists do. And although they faile in many things, yet make they themselues belieue that hee accepteth them. Now God hath promised nothing but to such as shall accomplish the whole lawe. And therefore let vs note well these words: That whosoeuer shall do all the things written in the lawe,* 1.7 shall liue by them: It is not saide one part onely. Which also agreeth with the saying of Saint Iames,* 1.8 That hee which for∣bad to commit adulterie, forbad also to steale. For although a man shall haue liued all the dayes of his life chastly, and yet bee guiltie of some other precept, hee is neuer∣thelesse but a damned soule.* 1.9 And why so? Forsooth, because that that which God hath coupled togither, we must not seperate. The righteousnes of the lawe is coupled and vni∣ted togither: and therefore we must not pre∣tend to cut it in pieces & gobets, nor deuide it. Let vs now then consider, whether we be able in part or in whole so to acquite our selues, as that the whole course of our life may not bee amended. Alas what are wee then? And as Salomon saith, who can saie I haue cleansed mine hart?* 1.10 In very deed, there are a great many that thinke they haue, be∣cause there are a great many of hypocrites in the world. And therefore that man as I haue

alreadie said, that is at that point, must needs be more then sensles: for if he consider with what a iudge he hath to deale withall, how euer it fall out, when as wee shall haue well bethoght vs of all the matter, without doubt if wee bring with vs vnto him one ounce or perhappes an halfe ounce, there will be as a man would say, fiue times as much founde to weigh it downe: and when wee shall thinke to paie him with halfe an ounce, he wil finde matter inough to condemne vs in fiue times as much. And what shall become of vs then? Let vs therefore learne rightly to know what wée are, that wee be not in the ende found worse then naught. And let vs consider as I haue alreadie sayd, that wee can neuer be saued, except we be assured that we may call vpon God as vpon our Father. Now besides this first abuse, there is a second, which is, that they that thinke to be iustified by their merites, doo neuer consider that not one of our workes is good, when as God will looke straitly vnto them: for as I haue already said, although we should keep the one halfe of the lawe or three partes of it, yet were it all no∣thing: for we should all be condemned if we failed but in one only point: and yet there is another reason, to wit, we neuer once came neare the accomplishyng of the lawe, ei∣ther in whole or yet in part. And how so?

we saide yesterday that God iudgeth not of our workes as we imagine. For hee hath his owne weightes and balance. And how iud∣geth he them? Forsooth, he looketh whether the heart be pure and cleane from all fleshly pollutions. And where shall a man finde such an heart? We are euer mashed in a great ma∣ny of wicked affections, and although they reigne not in vs, yet can we not be altogither rid of them. Moreouer, we shall neuer finde such a zeale in vs to glorify God as we shuld, but that there will be alwaies some infirmi∣tie: we may haue a good meaning to do well, but yet it shall not bee so perfectly done, as that it may stand before his face. Now we do not here speake of this as to say, I thinke, and I suppose: but wee must conclude and saie, God hath said so, and God alloweth and li∣keth of it. And therefore we should be very far of, from deseruing any thing before him, nor yet be quiet in conscience: for, ouer and besides that we faile in many things, and that there is no man but hath alwayes some re∣morse of conscience, & although we thought to do the best that wee possibly might, yet were it altogither halting and lame. Yea and there may bee also some infirmitie that may pollute euen very good workes in deed. For was there euer a better woorke then that of Abram,* 1.11 when hee was readie to kill his

owne sonne? And yet notwithstanding, his heart was touched with many sorrowes and griefes, which shewed his weaknes. Thus then we see, that this worke was poluted be∣fore God, & could not be reputed to be anie merit. What shall we say then to that which we do, considering that none of vs all but is soone staied, when as we shall once be spoken vnto to go that way. And although we would gladly employ our selues to serue God faith∣fully, yet goe we not so rightly and soundly on as we should, by the hundreth part. And must we needes be continually vexed & vn∣quiet? yea verily, & we all know it, without we wil be too too blind. Now as I haue alre∣die said, we must assure our selues that God loueth vs, receiueth and accepteth of vs, as if we were righteous. And from whome haue we this priuiledge? Wee must come to that saying of Saint Paul to the Romanes:* 1.12 which is, we must looke vpon our lord Iesus Christ. For, when our saluation is spoken of, & then behold the glorious heauen, we are by and by on the one side, astonished and amazed thereat: because we are not worthie once to come neare it. And besides, wee see on the other sides, hell standing wide open before vs to swallow vs vp, because wee are horrible wretched sinners. And then will we say, Who shall ascend into heauen? For it is impossible

that wee should come there: for where are our wings to flie vp thither? And besides, as I haue already said, hell standeth gaping wide open readie to receiue vs: if so be that he wil giue iudgement against vs: and then we will saie, how know we that we are pardoned and forgiuen, but that God may verie well throw vs downe headlong into the bottomles pit of hell. Now hereupon Saint Paul answe∣reth and setteth downe the remedie, which is this, that we must not doubt, but that heauen is ours. And how shal we be sure of that? For∣sooth, because that in the person of Iesus Christ we know it to be set wide open for vs. And therefore the asking of this question doubtfully, Who shall ascende into Heauen? Saint Paule saith, Is to fetch Iesus Christ downe from thence. For wee knowe that the Sonne of God hath saide, That there are manie Mansions in his fathers house, and that hee hath not taken them for his owne perticuler benefite, but to the ende to re∣ceiue vs togither vnto himselfe, as fellowe heires with him. As concerning hell, he des∣cended into it: for hee suffred the torments and paines which wee should haue suffered, hee suffered the horrible torments of Gods wrathfull curse, which made him cry out and saie, My God, mys God, why hast thou forsaken mee? Euen so then when as we make our sal∣uation

certaine, then we may see that we are assured. And that also is his meaning where he saith,* 1.13 Who shall laie anie thing to the charge of Gods chosen? He is angry with Sathan and with whatsoeuer is against vs, as if he would haue said, seeing that wee haue forsaken all our arrogancy, and haue no such imaginati∣on as once to thinke that we can bring anie thing of our own with vs vnto God to make vs acceptable, cōsidering that we know that it is of his owne free mercy and goodnes that he hath chosen vs, as also called vs vnto him selfe by the Gospel, let the diuel with all his suppostes accuse vs as much as they lust, yet will he iustifie & pardon vs: & how? Forsooth saith hee, behold how our Lord Iesus Christ maketh intersession for vs, & by the power and vertue of this praier, forsomuch as hee is our Advocate for the appaising of the wrath of God his Father, by this we see how we are pardoned. And this is the certaintie wherof he speaketh in another place, as we haue al∣ready said.* 1.14 This also is shewed vnto vs in the person of the poore publican, that is to say, of the customer whom the people scorned whē he came vnto God to pray.* 1.15 He came not vn∣to him after a bragging sort, howbeit, hee ve∣rely belieued that God wold haue mercy vpō him: & therin he was bold as we all also must be, as in y^e Epistle to the Ephesians it is sayd.* 1.16

But when hee looked towardes him, he hum∣bled himselfe, and was ashamed, crauing no∣thing but pardon: and Iesus Christ said, that he was iustified euen with that onely speech. And wee see that the Pharisie was reiected, because hee so foolishly presumed of his workes. And the Publican who plainly and simply confessed himselfe to be a miserable sinner, and so wretched and damned a soule departed iustified before God: and yet not∣withstanding the Pharisie commended not himselfe by reason of his merits, for he sayd not, I haue done this, and I haue done that, and therefore God is beholden vnto me for them: but said onely thus, God, I thanke thee, that I am not as other men are, an extortioner, vniust, a theefe, nor an Adulterer, nor as this Publican. A man would thinke this to bee a iolly entrance, when as hee submitted him∣selfe wholly vnto God, and protested that whatsoeuer goodnes and vertue was in him, proceeded from the meere gift of the holie Ghost: but what of all this? yet was hee so proudly and arrogantly puffed vp, as that he thought himselfe to be allowed and liked of for his works. And therfore we see why God condemned him: for it could not be chosen but that he was exceeding blockish, to think that God was bound vnto him for his works. Wherefore wee must all flie vnto the meere

mercy of God, and then, I saie, we shall be as∣sured that he will loue vs, when as wee shall looke for all our merits in Iesus Christ, neuer ceasing to praie vnto him notwithstanding our great vnworthines, because he hath not adopted vs, either for our persons or yet for our workes, but of his meere and free mercy: thus wee see how wee shall be assured of our saluation. True it is, that we shall alwaies be full of scruples and doubtes, by reason that our faith is not perfect in vs: but yet our as∣surance shall alwaies surmount, so long as we fight stoutly, and embrace the promises of God, and make them a buckler and defence against all the temptations and distrustes, which the diuell shall set before vs. When then we speake of this certaintie of faith, we meane not but that it may be shaken, and we, many times be greatly perplexed & distres∣sed: but our meaning is, that we may in the end conclude how euer it fall out, that God wil haue mercy vpon vs, and so vpon this as∣surednes pray vnto him. And this is it which we are now to keepe in minde. We easily see then by this, that they which haue taken this word Iustifie, to be said that God chaun∣geth vs, and gouerneth vs by his holie spirit to serue God, are too too much abused: for there are many that will say that wee are not iustified by our merits, neither yet that there

is anie one iote in vs wherein to glorie, and that whatsoeuer goodnes is in vs commeth from the free gift of God, because that as of our selues we can doo nothing els but sin: all this they will confesse, and wil in summe say, that we are iustified by meere grace and not by our workes, and that there is no goodnes in vs, but that God giueth all: haue they con∣fessed all this? Yea verily: and yet they still go about to ouerthrow both themselues and others. And how so? Forsooth, because they thinke that they haue atteined vnto perfec∣tion, when as in verie deed, there is nothing els in them but imperfection. For, where shal we find a man that when he shall be thus cast down in himself, as to be no bodie as it were, and confesse himself to be altogither accur∣sed, & whatsoeuer goodnes is in him to come of Gods owne meere liberalitie, so as God is therfore to be exalted & magnified, & him∣selfe to be nothing, to the ende hee might ac∣knowledge & humble himselfe vnto God & say, that all which he hath, he receiueth from his meere goodnes? Yea but we haue already said that if we be doubting, then are heauen gates shut vp against vs. Now we cānot chuse but doubt, or els be starke staring mad when as we regard our own works. Admit that god by his holie spirit hath regenerated a man, & doth onely thanke God as the Pharisie did,

and say, surely all that I haue I haue frō God, and yet notwithstanding when he praieth, he must pray confidently and in full assurance. And how shall he do that? For whilest he is yet imperfect and weake, the vertues which God hath bestowed vpon him shall be min∣gled with many vices: yea & these vertues also shalbe corrupt, because I say, he shal not be fully clensed of the spots of the flesh. Whē a man shal find himselfe thus as a man would say, half seas ouer, & yet be far from the end and marke whether he would go, how can he otherwise do but doubt? Let vs therfore now conclude, that it is nothing to confesse & say that our saluation proceeded frō the meere grace & fauor of God, because he gouerneth vs with his holy spirit, but y^t we must flie vn∣to y^e remission of our sins. And so they y^t plaie the wrangling so phisters herein, saying, that we are not iustified by our works, because the good workes are not ours, but the gifts of the holy Ghost, forget that point which wee erst touched, that is to say, that our faith must be certain, & that it cānot be certain except Ie∣sus Christ be our aduocat, & his death a satis∣factiō for our sins, so as we cannot do it with∣out we confesse y^e debt, as by the exāple of the publicā which we haue alleged may be seen. And we see also, y^t this righteousnes must not be for a day only, but must cōtinue al y^e daies

of our liues. For although we haue profited by seruing of God, yet for all that it hath bin in imperfection. And therefore it is plaine faith that must iustifie vs. And here must be put to the wall and ouerthrowne, that foolish and peruerse opinion of the Papistes, who thinke themselues to bee partly iustified by their woorkes, and partly by the forgiuenes which they obtaine by the grace of God: for God must fully and wholly be mercifull vn∣to vs, as hath been shewed. And why so? For part of our workes merite nothing: and be∣sides, there is corruption euen in the verie best worke we do, if we shall speake of iud∣ging of it according to the worthines therof. And therefore we see that we are fully and wholly excluded. Wherefore we must grow to this point, that the most righteous, althogh they seeme as righteous as tht Angels, yet must they be accepted of God freely. But here may arise an obiection in this sort: why fir? there is a great difference betweene those whom God hath alreadie called, and those who are altogither estranged from him, and also there is great diuersitie betweene the faithfull man, when as God hath set him in the right way, and when he leaueth him vnto the corruption of his owne nature. For wee shall see some man to haue liued a long time like a straied sheep & castaway: and at last,

God enlighteneth him by his Ghospell, and so toucheth and reformeth him, as that a man shall see him, as the scripture speaketh, to be∣come a new creature. And without doubt, we can neuer be said to be right Christians, without we be after that maner renued, and be made the workemanship of God created in our Lord Iesus Christ: to doo the workes which God hath prepared: all this, I say, must be in it. But herein may seeme to be some absurditie. God iustified the theefe that was hanged, because he acknowledged his salua∣tion to be in Iesus Christ: and when hee was iustified, had hee none other qualitie in him then he had before? Yes verely. Why then say we, that free righteousnes hath hir course all our life long. In deed a faithfull man will at the least be well affected to hold himselfe within the compasse of Gods obedience, he will be displeased with his sinnes, yea groane and greeue for them, and his chiefe de••••re wil be to frame his life according to the lawe. Now when a faithful man is come to this, we must not say that hee is iustified as hee was at the first, bicause he was then a dissolute man, and altogither estranged from God. To this we answere, when God at the first iustifieth vs, that is to saie, when hee hath mercy vpon vs, and plucketh vs out from that condemna∣tion wherein we were, he vseth then a gene∣rall

pardon: and then when hee iustifieth vs afterward, he then acknowkledgeth the bene∣fits which hee hath bestowed vpon vs, and a∣uoweth & alloweth them, for he cannot deny himself: & when he gouerneth vs by his holy spirit, although sinne dwelleth in vs, yet reig∣neth it not in vs, as it is written, Although wee doo not the good which wee would, yet wee striue to do it. And therefore God alloweth and liketh of that, because it commeth from him: but here we are to note, that he iustifi∣eth vs both in our persons and also in our workes by faith only. For when he receiueth vs at the first, he cannot iustifie anie workes that are in vs. And why so? because they are all wicked. For as wee haue alreadie saide, what fruit can a rotten tree bring forth. And therefore when God draweth vnto him mi∣serable sinners, that are banished and cast out of his kingdome and Church, he doth not iustifie their works: but beholding their mi∣series, and hauing compassion of their perdi∣tion, lo, for that cause he iustifieth them. Now after that hee hath receiued them, he iustifi∣eth them in their persons, that is to say, he ac∣cepteth them as his children, and after that, he iustifieth their workes: and how doth he that? Forsooth, not by calling them to an ac∣count, nor iudging them rigorously: for there will be alwaies, as I haue said, some corruptiō

amongst, or els some slips and by slidings and such like things which wil marre all. For if a man put the best wine in the worlde into an vnsauery hogshead, or into a fustie bottle, the wine wil be all mard. Euen so fareth it with all our works: for so long as God guideth and gonerneth vs by his holy spirit, they ar good, holy, & commendable: but marke what ves∣sels we are, surely very filthy & corrupt. Euen so are our works, & therfore God must purge & cleanse them. And how is that? verily euen by his grace in pardoning the faults & imper∣fectiōs which are in them. Wherfore euen as there is diuersitie between a faithfull man, & whō God calleth at the beginning vnto the Gospel, so also is there some diuersity in iusti∣ficatiō. But it altereth not in this behalf, that is, that God alwaies iustifieth his freely, that is to say, that he accepteth them, not for anie vertues that are in thēselues, for there is none at all in them, neither yet for those which he hath bestowed vpon them: for they are to be condemned by reason of the infirmitie that is in them. But because as Saint Paule saith, That those whome hee hath chosen he hath iusti∣fied. Here then we see in summe, what we are to retaine as touching the motion of this question. Now we are to note, that ouer and besides the thing which the Papists imagine, that we may partly obtaine to be righteous,

and so consequently bee pardoned at Gods hand, they are too too grosSecondly deceiued, bicaly deceiued in their satisfactions, and blind also, I say, in this they are, to thinke themselues to haue cer∣taine vertues, which God ought to allow and like of. But in very deed they are ashamed to say that their workes doo merite, but that they carry some likelihood with them: for, say they, although they do not perfectly me∣rit, yet is it meet that God who is iust, should accept of that good which they do. Yea but they are so farre blinded in their righteous∣nes, as that they vnderstand not their sinnes, as we haue alreadie said: Againe, they are secondly deceiued, bicause they think them∣selues able to acquite themselues by their sa∣tisfactions. I will heere forbeare to speake what their satisfactions are, because they are most foolish, whereby they do nothing else but prouoke the heauy wrath of God against them, thinking to pay him with filthie toyes and trifles, to wit, with superstitions deuised of their owne braine: for what satisfactions can we make, to deliuer vs from the iudge∣ment of God? And what is the committing of one sinne worthie of? Truely we thinke that when wee haue violated the righteous∣nes of God, and haue payd some small porti∣on for it, that we haue done inough. Must we not thinke that Sathan wholly possesseth vs,

when as we become thus arrogant? Now this is the greatest part of Popish doctrine, to be pardoned, when as we haue deserued rather to be punished. And this proceedeth here∣hence, because they think they should be iu∣stified by their workes: and therefore they saie, that this is but coniecturall, for they can∣not choose but see, that if wee examine our selues, we shal come short in the end, neither can wee haue that which is requisite for the making vp of our accountes before God, to say that we are discharged. But ouer and be∣sides this coniecture, they haue another foo∣lish toye in their heads, which is this, why say they, if it were true that God fououred vs to day, it may be that hee would not doo so to morrow. Now they neuer thinke that faith is alwaies accompanied with hope, and that hope extendeth it selfe both in life & death. And we see also besides, that there is a farre greater fault, & that is, they neuer looke vn∣to the last article of death, whereof we will speake (God willing) hereafter. And there∣fore we will at this time go on with that wee haue begun, which is, they thinke to satisfie and appaise God, when as they bring with them some recompence for the sinnes & ini∣quities which they haue committed. Wherin they robbe God of his honor: for, if it were so, then hee alone were not sufficient to re∣concile

vs vnto God his father. Now it is not without cause that he is called our ransome: for hee made himselfe our suretie vpon this condition, that hee tooke vpon him to paie our debtes fully and wholly. And therefore whosoeuer will now take vpon him to paie GOD, vsurpeth the office of Iesus Christ, which is a most abhominable abuse. And yet the Papists build their saluation hereon. But for all this they cauill and saie, that al∣though our Lord Iesus Christ hath obteined pardon as wel for the sinne as for the punish∣ment therof, yet notwithstanding that this is reserued: although they manifestly gainsaie themselues. For on the other side they saie, that our Lord Iesus Christ hath not merited for vs, but is the occasion of merit. Now as I haue alreadie said, they will say that wee are by nature so ill and so exceeding wicked, as that we can do nothing which God will ac∣cept: but say that whē Iesus Christ goeth be∣fore, he giueth vs the occasiō of merit, & this they call the first merit, so that they giue vn∣to him some litle gobet or small portion, and to our selues the chiefe. Now if it be so that Iesus Christ hath onely merited the occasion of merit, that is to say, that wee must by him come to heauen, it must needs folow, that we shall be alwaies bound vnto God as well for the punishment, as for the sin. And this is an

enormious abomination, when as the papists wil presume thus to discharge themselues be∣fore God with their satisfactions. And be∣sides, as one mischiefe draweth on another, euen so thrust they themselues into a most wearisome labyrinth: for they know well i∣nough that if we strained our selues to do an hundreth times more then wee are able, yet could wee in no wise content & satisfie God for our sins. And why so? because we come so short in doing that we should, as is most fear∣ful. And Dauid saith, What man is he that kno∣weth his sins.* 1.17 And therfore although we shuld take neuer so much pain to make satisfactiō, yet shall the Papists be enforced to say, that we are neuer able to come to the end of thē. Yet is there also a third error amongst them, to wit, their indulgences & pardons of ful re∣mission, for the pardoning of their sins, y^t will buy thē. And yet they think it not inogh that they haue these indulgences, but must also haue their purgatory to make vp their mouth withal for altogither, so as they are so mashed in errors as y^t they cannot tel how to wind thē selues out of thē. For seeing they haue all at once straied from the pure simplicitie of the holy scripure, the diuell hath so possessed & entrapped them within such nets and snares, as that they can neuer get out of thē. Where∣fore we must so much y^e more diligētly harkē

vnto this doctrine which excludeth all satis∣factiōs, & sendeth vs to our lord Iesus christ, to finde that in him which is wanting in vs. Moreouer, we are to note for the better vn∣derstanding of this point, what it is to be sa∣ued by the meere grace of God, and for faith to be imputed vnto vs for righteousnes, and that cannot be vnderstood vntill wee lie at the point of death: for, when as the Papists speake of their merites, satisfactions, and in∣dulgences, they may prattle and iangle as it pleaseth them: but when hipocrites shall be so drunken and hard harted against God, as to be made to beleeue maruels and wonders all their life long, the diuel soone after remo∣ueth them with a witnes, when as they must in good earnest come before the iudge. For we see how blockish we are, and so long as it pleaseth God to graunt vs life, wee imagine him to be such a one as pleaseth our selues, & transfigure him as we lust: but when we must depart this life, and come before his iudge∣ment seate, at whom the Angels themselues are afeard and tremble, Alas, how shall wee most miserable mortall creatures doo in this case. And therfore when we speak of this cer∣taintie of faith, the question is not of our en∣trance into the Church of God only, but our hope must be inuincible, to fight against all the temptations of Satan, but especially whē

wee must come to answere before God, wee must then stand firme and sure against all the feares wherwith we may be stirred & driuen vnto. And this is no speculatiue doctrine, but a doctrine of practise. True it is, that the holy scripture must instruct vs, but no longer then vntill such time as God hath in verie deed assigned vs a day, and our consciences bound to appear to heare the sentence of the heauenly iudge. No doubt of it, we wil make but a sport in reasoning of this matter. But the practise thereof as I haue alreadie sayd, will teach vs another maner of lesson, what it is, that is to say, we must wholly flie vnto the grace of our Lord Iesus Christ, and vnder∣standing that he is our Aduocate, we may as∣sure our selues that God will not enter into judgement with vs. And why so? because we are pardoned not according to the draught of our inditement, but by putting away all our sinnes & iniquitie••. And this is it which we are to remember concerning this poynt. It should seeme now that we cannot be who∣ly righteous, if our righteousnes consisteth onely of saith: for, our faith, as wee haue al∣readie said, will alwaies be weake so long as we liue here. And therfore how is it possible that wee should bee fully righteous before God? For the effect cannot bee aboue the cause. For if we had but halfe a Sunne, wee

should not haue so much light as wee haue; and therfore we must haue a whole Sun, that the beames thereof might spred it self all the world ouer. Wherefore when faith is thus weake in vs, it should seeme that we were but partly acceptable vnto God, and so contra∣riwise, that hee liked vs not: howbeit we are here to note, that we are not iustified by the power and vertue of faith; neither must wee thinke it to bee so perfect, as to saie that our saluation is perfect thereby. For, to speake properly, it is God alone that iustifieth vs, as out of the eighth of the Romanes wee haue heard. And this is that iustification whereof Saint Iohn speaketh in his third Chapter, to wit, That God so loued the world, as that he spa∣red not his onely begotten Sonne, to the ende that so manie as should beleeue in him should not pe∣rish, but should passe from death to life. Thus wee see to speake properly, that it is GOD alone which iustifieth vs: agreeing with that saying of Saint Paul in the fifth Chpiter of the second to the Corinths, saying, That God appeared in Iesus Christ,* 1.18 in reconciling the world vnto himselfe, not imputing their sinnes vnto them, because that Iesus Christ who knew no sin, was made sinne for vs, that wee should bee made the righteousnes of God in him. Here wee see that Saint Paule in the first place sheweth, how God iustifieth vs, that is, that hee im∣puteth

not vnto vs our sinnes. And thus much as touching the definition of the word. And yet wee are taught, that it is the proper office of God to iustifie vs. For he saith, that he was in Iesus Christ in recōcilng the world vnto himselfe••, and besides, hee is ou•• righ∣teousnes, that is to saie, hee alloweth and liketh of vs: why then is it sayd, that faith iustifieth? Forsooth, euen this way: for if wee did looke vnto the principall cause, and sought out who is the Authour of our saluation, wee would still saie, that GOD of his meere goodnes iustifieth vs, because hee hath mercie vppon vs, imputeth not our sinnes, but pardoneth vs. Now it is Iesus Christ also that for his part iustifieth vs, because hee is the verie true matter of our iustification. Where then must we seeke after it. In the washing of his blood which hee shed for vs, in the sacrifice which hee offered for the recompence of our sinnes, in that hee rendered full obedience, in such sort,* 1.19 as that all our offences are buried and blotted out, because hee was sanctied for vs, as in the seuenteenth of Saint Iohn it is saide. Thus then we see, after what maner and de∣gree Iesus Christ iustifieth vs. Now in that it is saide, that faith iustifieth vs, is not by reason of the power and venue that is in it, or for anie woorthinesse that it hath.

And herein it is, that the Papists are de••••••∣ued: for they make a comparison betweene faith and workes, and say, how is it that faith iustifieth more then loue? For S. Paul saith, That Loue is greater then Faith. True it is, that they mistake this place: but admit, that loue were more worthy then faith. For we do not now speake about such trifling toyes, as to say, that hee were worthie to be the greatest king in the world, that could may nure and dresse the ground as wel as any husband man or vine-dresser. And euen so fareth it with faith, for, it iustifieth vs not as I haue already said, for any excellency that is in it selfe, but because it borroweth that of Iesus Christ which is wanting in vs. And therefore is it that S. Paul saith, That the righteousnes of faith ouerthroweth and maketh voyd all the righteous∣nes of workes, and whatsoeuer worldly glory else. And therefore the Papists are herein too too blockish, and wee for our partes are so much the rather to rest vpon this point which we haue already spoken of, that is to say, that we are iustified by faith, to wit, that the way to make vs to bee acceptable vnto God is, to haue vs laie open a ready way vnto our Lord Iesus Christ, that thereby hee may applie his righteousnes vnto our selues. Here wee see then, that faith is the only meane and instru∣ment: but that God is the cause and author,

and that all praise belongeth vnto our Lord Iesus Christ, who is the right and true matter and substance thereof. And this is it that we are here to remember. And consequently, we see also that the Papists do too too foo∣lishly cauill to say, that faith it self is a worke, and that if we be iustified by faith, that then workes are not excluded. And to proue their matter withall, they alledge that which is written in the sixt of Saint Iohn,* 1.20 This is the worke that God requireth of you, that you belieue in his only Sonne: Now Iesus in this place, cal∣leth faith a worke, as if he should haue sayd, you see whereat you must ayme, and applie your whole studie: for the questiō is not that the worke should merit. And besides, if wee did confesse that faith were a worke, which indeed it is not, yet iustifieth it not as a work done by vs: for if I giue almes, and pretend therby to merit before God, see how I shuld bee iustified by my woorkes: if I helpe my neighbour, and trauell to do good vnto this man or vnto that, as they shall haue neede: Loe how I should be iustified by my workes. Now the reason is cleane contrarie in faith: for in confessing that we are all accursed, and that by faith we receiue that which God of∣fereth vnto vs, we bring nothing with vs on our behalf, but come empty fisted vnto him. Faith then iustifieth, not by bringing anie

worthines or merit with it vnto God, but be∣cause God receiueth from Iesus Christ that which hee presenteth vnto him in our name. And this confession must goe before, that there is nothing in them which keepe such a course, that is to saie, to demand righteousnes at Gods hands, wherof they are vtterly void. And therefore we see that the Papists herein deale verie foolishly, to say that we are iusti∣fied by a worke, if so bee wee bee iustified by faith. Now faith is a sacrifice wherewith God is pleased, because he is thereby honored, and praise and thankes rendred vnto him, who is only iust and good: and yet are we not iusti∣fied, by the power and vertue thereof. To be short, when God iustifieth vs by faith, there is in this iustifying enclosed the grace which hee bestoweth vpon vs, because hee will not see and behold the infirmitie which is in our faith. Faith then iustifieth: but yet as it is de∣fectiue and imperfect, and yet therein it iu∣stifieth. How can that be, being defectiue and imperfect? Yes well inough: for as I haue al∣readie said, it is not required at the hand of faith to do any such thing, as hauing power of it selfe to iustifie, but receiueth simply that which is giuen it to doo it, from God. And therefore if wee haue but the least sparke of faith as a man would saie, with this conclusi∣on, that there is no life in vs but that which

we haue in Iesus Christ: and that all fulnesse is in him, from whom we draw that which we haue, and wherwith we are filled, without all doubt, we haue then inough. Wherefore let let vs learne so to belieue in our Lorde Iesus Christ, as that when soeuer we shall stand in doubt, wee yet neuer cease to submit our selues vnto his mercy which can neuer faile, and continually flie vnto him, knowing right well that all perfection of righteousnes is in him, and is such also as that we shall be made partakers thereof, and that although we had but the least drop of faith as Saint Paul saith,* 1.21 and were enuironed and laden with this huge heape of corruption and sinne that is in vs, whiche bringeth nothing else with it but death, yet if Iesus Christ be in vs, there is life: that is to say, the rest of the infirmities and corruption of our flesh, & whatsoeuer els that may hinder our saluation, shall all bee abo∣lished by the spirit of our Lord Iesus Christ, if we haue neuer so litle a portion, we shalbe of whom sure to liue for euer.

Let vs now prostrate our selues before the maiestie of our good God, in acknowledging our sinnes, beseeching him to make vs feele the power and vertue which hee hath giuen vnto his onely sonne, that we might thereby be drawne and wholly cleaue vnto him. And that wee may learne to be gathered togither

vnder the confidence which hee hath giuen vs in him, fighting against all our infirmities, and in the meane while, that all presumption and pride be cast downe in vs, and that there remaine nothing else in vs, but to confesse that as he is iust, so also that it belongeth to him to poure out his righteousnes vpon vs, to the ende wee may enioy the fruite which proceedeth thereof, to wit, the inheri∣tance of the heauenly life. And that hee will not one∣lie, &c.

Notes

• * 1.1

  Ro. 1.17. Ga. 3.11.
• * 1.2

  Ioh. ••.12.
• * 1.3

  Ro. 8.1••. Gala. 5.6.
• * 1.4

  Eph. 1.13.14. 2. Cor. 1.22.
• * 1.5

  Ro. 4.14.
• * 1.6

  Psa. 144.2.
• * 1.7

  Leu••. 18.5
• * 1.8

  Iam. 2.11.
• * 1.9

  Mat. 19.6
• * 1.10

  Pro. 20.9.
• * 1.11

  Ge. 22.10.
• * 1.12

  Rom 10.
• * 1.13

  Ro. 8.33.
• * 1.14

  Rom. 4.
• * 1.15

  Lu. 18.1••. 12.13.
• * 1.16

  Ephes. 3.
• * 1.17

  Psal. 13.12.
• * 1.18

  ••. Cor. 5.19.21.
• * 1.19

  Ioh. 17.
• * 1.20

  Ioh. 6.29.
• * 1.21

  Rom. 8.