we see that it is humilitie that leadeth vs vnto our Lord Iesus Christ that wee might be partakers of the righteousnes which he bringeth vs. Now humilitie is not such a maner of thing as many suppose it to be as to shewe a godly and humble countenance before God but we must be so bare and emptie of any good thing in vs as that we must cast our selues downe at his feete and acknowledge that wee are nothing els but miserable and wretched sinners and so without al hope of saluation as of our selues Thus we see how wee come vnto his mercie which is by the feeling apprehending of our miseries And these two things caÌ„not be seperated For why is it that God taketh pitie vpon vs and helpeth vs Forsooth it is because he beholdeth our miseries and that is it which stirreth and moueth him to mercie And see also why S. Paul treating of our saluation saith Ephe. 2.8.10 you are not saued as of your selues it is the gift of God throgh faith for ye are his workemanship because hee hath created you in Christ Iesus vnto good works which he hath before ordeined that ye should â—oo them Here Saint Paul excludeth whatsoeuer good opinion wee can conceiue of our owne power when as he saith Go to now if ye shal attribute any part of commendation of saluation vnto your selues and yet thinke that you haue not atteined thereunto as of your selues but that you haue been holpen therein see how this geare may or can stand togither For you were created mortal men that is to say Sinners and therefore all accursed banished and estraunged from the presence of God in whom is all goodnesse And therefore you must conclude that you are all as it were dead Wherefore there must be a new and a second amendment and reparation before you bee any thing in the sight of God And when you haue been regenerated in Iesus Christ the same then is called a new creation And therefore euerie one of you is the creature of God when as he hath formed and called you vnto himselfe without anie disposition therunto for your owne part but God hath prepared good workes by his holie spirit Seeing then that it is thus we may very well conclude that our saluation commeth no whit of our selues no not one drop of it but is the onely meere gift of God proceding of his owne liberality Thus then we see as touching the first point that for the obteining of mercy and grace at God his hands wee must truly acknowledge our selues what we are how miserable our estate conditioÌ„ is that we are all but castawaies Now wheÌ„ I speak thus it is not meÌ„t that our knowledge must be a rouing vnderstaÌ„ding swimming in our brain but our harts must by it be deadly wounded that we may feele the iudgements of God so to terrifie vs as that wee may bee brought almost into vtter dispaire For how shuld we know what a benefit meat drink is except we were touched with hunger and thirst For if we were stuffed ful we would continue so we would neuer seek after crum nor crust as we say but it is hunger that driueth vs to hunt after victuals for when wee are sicke wee seeke for remedie but if a man wer so sensles as that he felt no kind of grief he would die an hundreth times before hee wold call for help or yet once desire it wherfore as I haue alreadie said wee must bee so touched with our miseries as if we wer dead in deed as if wee felt that death whereof the scripture speaketh that wee might attaine to that life whiche our Lorde Iesus Christ offereth vnto vs by his Ghospell and this is the cause why the scripture so often reproueth and as it were condemneth vs for our sinnes For God taketh no pleasure in dealing with vs after this maner but because he knoweth the necessitie thereof So then looke how many threatenings sentences of condemnation of reproofes and such like are in the holy scripture they are euen so many Mallettes to knocke vs on the heads to bring vs vnto that humilitie which wee are so farre from vntill such time as hee hath violently in such sorte mortified vs. And thus much for this straine Moreouer we must come to a larger account and reckening of that which hath bin already spoken which is that vntill such time as we haue beheld our miseries in the word of God wee shall be lulled in a dead sleepe in our hypocrisie become very careles and this securitie will cause to contemne the word of God and so by little and little be quite and cleane excluded from it Now God hath set before vs our condemation namely in the lawe and in verie deed all the scripture is full of them and when it is said that it is profitable amongst other thinges it layeth out the reproofes And besides we knowe what the Ghospell teacheth 2. Tim. 3.16 Mat. 3.2 4.17 Repent and amend for the kingdome of God is at hand Thus wee see how God disposeth his elect to receiue the free righteousnes which he bestoweth vpon them by his sonne which is that wee should repent and amend And what is the meaning hereof Forsooth there must be such a sorrow and griefe in vs for our sinnes as that we must condemne our selues for our wickednes and be reuenged of our selues as S. Paul saith â— Cor. 7.9.10.11 for hee setteth not downe only the word Sorrow and Feare but â—aith that wee should haue such a vehement desire and zeale as to be as it were a duenged of our selues because wee are so great enemies vnto God Now although this doctrine is met withall in all the holie scripture neuertheles God hath especially or deined his law for that purpose and therefore it is why Saint Paul saith rom 7. That it bringeth nothing but wrath When as wee shall thronghly weigh and consider that which is spoken wee shall finde God to be against vs and cannot come neare without it be to haue him armed and thundring against vs clearly to destroy vs. True at is that the law right well sheweth vs what it is to liue righteously and to attaine thereunto if we were capable therof as hereafter shal be more largely handled It is written in Leuiticus That who soeuer shall do these thinges shall liue by them but in the meane while let vs see whether we come anie thing neare vnto that which God commandeth vs yea or no In very deed we are so arrogant and proud as that the law vntill we well vnderstand it can neuer bee able to conuince and conquere all our fond presumption For we see how Saint Paul Rom. 7.9.10 who from his youth was trained vp and instructed in the law and a Doctor thereof yet notwithstanding saith that hee still presumed on his vertues and thought himself to be a very righteous man because he knew
more to encrease his graces in vs. And besides these praiers of ours must haue regard vnto the times past concerning our giuing of thanks and praises vnto him for the same that is we must protest that whatsoeuer good wee haue commeth from him and bee so contented as that although wee should be neuer so much vexed and grieued yet must we still reioyce forsomuch as we haue knowne and proued him to bee a father vnto vs and hath also shewed himselfe to bee such a one in deed by reason of the benefites which hee hath heeretofore bestowed vppon vs. And this is it which wee are heere to obserue As concerning the words of Melchisedech BLESSED BE GOD WHICH HATH DELIVERED THINE ENEMIES INTO THINE HAND The same telleth vs that all victorie commeth from GOD. And also that Abram through his owne industrie prowes and valure discomfite not the Kings of whome mention is made but GOD whiche conducted him True it is that Abram surprised his enemies in the night as wee haue heard and hee did it because hee was no expert man of warre now to what ende serueth all this saue onely to shewe that it was GOD whiche gaue him that prosperous successe Wee see also that although DAVID had a strong and mightie araie and had valiant and renowmed souldiers and himselfe likewise an expert man of warre besides that God had made him a king Psal 18.32.33 yet hee saith That it was God that had giuen him the feet of an Hart that it was he that had aduanced him and so strengthened him as that he brake in sunder the barres of brasse that it was he that had ouerthrowne his enemie Dauid then protesteth that there was nothing in him as of himselfe that got him all his victories Seeing then that Dauid who in the iudgement of men had the means to discomfit his enemies and yet confesseth without hipocrisie that all was to be attributed vnto God and vnto himselfe to the end that his name might thereby bee glorified what shall we then say Abram who neuer in all his life followed the warres neither yet euer knew as a man would say how to draw a sword And yet notwithstanding that hee should vanquish such a multitude of people who were alreadie puffed vp with presumption by reason they had discomfited their enemies and pilled and sacked fiue Cities and therefore we must needs conclude that it was the Lord which did it Now therefore how euer it is wee are to gather from this place that if wee lift vp but one of our fingers we must confesse it to be God that conducteth vs thereunto to the end wee might not take vpon vs any thing with a presumptuous arrogancy as if we could do any thing of our selues and were men of abilitie and great power Let those then which are to take in hand warres or gouernments of common weales or any other matters of importance put themselues into rhe hands of God knowing that it is not without cause that hee is called the God of Hostes And thus much for this point Moreouer wee are to apply this vnto a second vse which is concerning the spirituall power that is giuen vnto vs to surmount ouercome Sathan with all and whatsoeuer is against our saluation We fight not faith Paul against flesh blood but against principalities powers in high places against the diuels which haue fiery dartes flying Thus wee see how wee must bee exercised Seeing then that the diuell is our principall enemie and that the darts swords and all the meanes which he hath to hurt vs are spirituall let vs learne to call vpon our God For what power haue we Or what agilitie And therefore it is God that must fight for vs and let vs bee quiet stil and stand as if we had our hands bound behind vs and yet not so neither but that we must do our endeuours because all the faithfull must valiantly fight against the lustes of their flesh and yet must the power come from aboue and they aduichilate all opinion of their free-will and strength which is the drunkennes of Popery when as they proudly lift themselues vp against GOD. To bee short wee must therefore I say acknowledge that we can do nothing as of our selues neither as concerning our bodies or yet our soules But seeing that God hath taken the charge vpon him to conduct vs let vs vnderstand and bee fullie perswaded that hee hath strength inough for vs and that wee can doo nothing without him and yet are able to do all things by him and through him Let vs now prostrate our selues and fall downe before the maiestie of our good God in acknowledging our oftences beseechyng him to touch vs daily more and more with such repentance as that wee may groane to obtaine forgiuenes of all our iniquities which make vs indebted ynto him seeke after him by that meane which he hath establushed vs in that is by the meane of our Lord and Sauiour Iesus Christ knowing that sith wee are reconciled by his death and passion that God will not leaue vs but accept vs for his welbeloued children although wee bee miserable wretched creatures full of sinne and iniquitie Morcouer that it would please him by his holy spirit so to streng then vs as that wee may feele that the principall power and dominion was not giuen in vaine vnto our Lord and Sauiour Iesus Christ for so much as he hath enriched vs with spirituall blessings of which in our owne nature we are altogither bare That he will not onely shew vs this fauour but vnto all other people also c. THE THIRD SERMON of Melchisedech wherein is treated of the vse and right of tithes and also of an oath Gen. Cap. 14. And Abram gaue tithe of all vnto Melchisedech 21 Then the king of Sodome saide to Abram giue me the persons and take the goods to thy selfe 22 And Abram said to the king of Sodome I haue lift vp mine hand vnto the Lord the most high God possessor of heauen and earth 23 That I will not take of all that is thine so much as a thread or shoolatchet lest thou shouldest saie I haue made Abram rich 24 Saue onely that which the yoong men haue eaten and the part of the men which went with mee Aner Eshcol and Mamre let them take their parts IT was yesterday handled by vs at large that Melchisedech of whom mention here is made was a figure image of our Lord and Sauiour Iesus Christ because hee was in dignitie aboue Abram who was the Father of the Church and as it is likewise said in the Psalme That the Redeemer that was to come Psal 110.2.4 should not be onely a king but also a priest after the order of Melchisedech We haue also shewed why all this was spoken to what purpose it serueth vs and what benefite wee receiue thereby Lastly the blessing likewise was set foorth that is that
Paule saith The feare of God which proceedeth from Fayth hath not onelie the promises of the life now but of the Life to come For wee maye conclude that all thinges shall goe well with vs if so be that God fauoureth vs and accepteth of vs. Heere then wee see what wee are to retaine as concernyng this worde Beleefe Abram then beleeued GOD that is to saie Abram receiued the promise by which GOD certefied him that hee was his Sauiour that hee embraced our Lord Iesus Christ that was offered him by whom hee knew wee were reconciled vnto God although wee were woorthie to bee accompted his enemies and to haue mortall warres made vppon vs by reason of our sinne and corruption Wherefore Abram is beholden vnto our Lorde Iesus Christ and was fully perswaded that that was the verie bond by which wee are conioyned and vnited vnto God as that we are partakers both of his life and also of all his benefites Here then we see Abrams beliefe to the end we take it not so leanly and sparingly as the Papists do Wee see now in summe that we shal neuer be able to vnderstand what this word Faith and Beliefe meaneth except we come to this melodie of the Promise and of the Receipt thereof And why is it that God so often saith by his Prophets I will call you my people and you shall say Thou art our God Thus we see why God first speaketh and it belongeth to him so to do for what a rash part were it of me to insinuate my selfe to come vnto God and to call him my Father who am no better then a worme crawling vppon the earth no nor so good neither but rather sinne and horrible infection to be condemned for euer whom Sathan by nature possesseth whose bond-slaues wee all are and yet call God my Father Yea to see mee vsurpe and take vppon me such honour as the verie Angels themselues as of themselues are not worthie But when he hath once pronounced this saying I am thy Father now it is no more cursed boldnesse and presumption to take our selues to be of the number of his children but an holy confidence and trust by which we ratefie his truth And this is the greatest honour that we can do him whē as he hath said the word to content our selues therwith and rest therin Thus I say wee see what true beleefe is euen that which is here shewed vnto vs by the example and instruction in Abram Now it is said that that was imputed vnto him for righteousnes and that it was God that imputed the same vnto him We are now to set downe what this word Impute and this word Righteousnes signifieth in comprehending also therewith the name of God This word Impute importeth as much as to allow or account of As when a man oweth any thing if he hath payd it he is allowed it Or if when his debtes are set downe he sheweth that he hath payd this and payd that well hee is so allowed it as that he is discharged of it and hath his quietus est Now in our naturall French language this word Impute is alwaies taken in ill part For we neuer say that anie vertue is imputed to a man for the word Impute importeth a matter of reproach or of a fault done for wee will say this matter will be imputed vnto him as a fault Now the scripture vseth this word in common as well in good part as in ill that is imputeth righteousnes and imputeth not sinnes And therefore when it is said that Faith was imputed vnto Abram it is as much to saie as that it ouerthroweth whatsoeuer might come as from him Neuertheles we shall neuer be able to vnderstand the valure and estimation of this word but by the contrarie For when it is sayd that sinnes are imputed vnto vs it is as much to saie as our sinnes are registred in the Recordes and we stand in them condemned so that there remaineth nothing but iudgement and execution And therefore accursed are wee so long as God imputeth vnto vs our trespasses For it is sayd Psal 32. Blessed are they to whome the Lord imputeth not their sinnes And so consequently accursed is the whole world when as GOD shall proceede as a Iudge against it and impannell a Iewrie of life and death thereon What then is the meaning of these wordes That Faith is imputed for righteousnes It is this that God putteth it into an allowance for vs so that thereby our sinnes are not imputed vnto vs for the one cannot bee vnderstood without the other and therefore the imputing of righteousnes is the cause why our sinnes are no more imputed vnto vs to iudge and condemne vs. For the imputing of righteousnes is in summe meere pardon and absolution Here now we see the right meaning of this word And now let vs see what this word righteousnes importeth For this word is not a vertue as if a man should saie him to be iust and righteous which gouerneth without out reproach But the righteousnes which is here spoken of is a fauour and grace which God bestoweth vppon vs because he would haue mercie vppon vs and of his meere liberalitie bee reconciled vnto vs. And therefore this righteousnes which Moses heere speaketh of is not a qualitie that wee are to looke for in men but a fauour which God beareth vnto vs when as it pleaseth him to burie our sinnes in the bottomlesse sea of his mercy and not once looke after them again and accept of vs as if wee had absolutely accomplished the law And why is that Forsooth because Iesus Christ is righteous and his perfect righteousnes is imputed and allowed vnto vs. And as he is ours by the gift of God his Father and daily offereth himselfe also vnto vs by the Ghospell euen so communicateth he his righteousnes vnto vs when as we possesse and enioy him And God vouchsafeth it euen as well as if wee our selues had wrought the same in our owne persons And thus we see what the meaning of this word Righteousnes is for now I do but vnfold these things by litle and litle because wee meane heereafter to amplifie the true summarie of the whole Wee will nowe come to speake of the name of GOD For men may impute vs to bee righteous by reason of some apparance and outward shewe of holines and vertue which they may thinke to be in vs and to like well of vs and so wee shall haue a great number of imputations that is to say verie Catalogues of righteousnes and imputations we shall be absolued yea and also exceedingly commended and praised when as they shal see vs to haue walked godly vertuously and yet all this is nothing And therefore we must come vnto the heauenly iudge as it is said of him And see why Moses namely expresseth That God imputeth Abrams beleefe for righteousnes Now if all the world had so esteemed and liked of Abrams faith
to our childishnes hee bringeth in onely remission of sinnes reasoneth after this sort We cannot saith hee be iustified by our workes and why so forsooth because it is written Psa 32.1 The man is blessed whose sinne the Lord pardoneth and whose iniquities are remitted and whose wickednes is not imputed vnto him Heere saith hee wee see all our felicitie which is when God receiueth vs to mercie and forgetteth burieth all our sinnes whereof wee are guiltie before him Seeing then it is so it must needs follow that wee are all accursed vntill such time as God hath forgiuen vs and if wee be wicked where then shall be found our righteousnes For god cannot hate that which is agreeable vnto his nature for hee is the fountaine or all righteousnes And therefore if he finde in vs neuer so little goodnesse no doubt of it hee will accept of it Wherefore wee must conclude that because we are wicked we are vnrighteous and altogither accursed and can no way be blessed without God loueth vs. Now if he loueth vs he must needs eftsoones allow and like of vs and if hee allow and like of vs we must needs be righteous These are principles which we ought to vnderstand Howbeit wee are yet to know that we cannot be blessed without God loue vs for so long as he is our enemie Alas in what a wofull estate and condition are wee Whereuppon then dependeth our felicitie Forsooth euen heerein when as God loueth vs. We are now to consider how it is that hee loueth vs hee must needs allow and like of vs as I haue alreadie said for he cannot deny himselfe For if hee reiect abhorre vs how shall we be reconciled vnto him Now let vs see by what means for God cannot be transfigured and if as S. Paul saith we should pretend any such thing it were in vaine for hee will continue alwaies like himselfe knoweth well inough to seperate vs with all our leasings and race vs out of his Rowle and how â—â—all God then allow like of vs Wel sir we must be righteous Now what righteousnes is it It is not that righteousnes which we suppose to haue in our workes ne that we are able to acquire our selues before him or yet satisfie by any duetie that wee can performe none of all this will serue our turnies What righteousnes then is it Forsooth euen this that God must pardon our sinnes forget our iniquities and not impute our offences vnto vs. And therefore Dauid had reason to vse these three maner of speeches for a man would thinke this to be a superfluous kinde of language but he especially reitterateth this because the condition of man wherein he is borne and drowned ouer head eares is not onely a bottomles depth vntill such time as God draweth him out thereof but the bottomles depth of all depthes that is it is the bottomles depth of hell And therfore God must deale herein after a singuler maner And therefore we see why he also soone after speaketh and that in the spirit in whom is no deceit for it is meet we should vnderstand how necessary the mercy of God is for vs because our sinnes are so filthie and horrible as that they are able to infect and poyson both heauen earth and not to prouoke God alone against vs but also the Angels the Sunne and Moone all the hostes both of heauen and earth Wherefore we see why Dauid so highly magnifieth the forgiuenes of sinnes And thereupon S. Paul himself also concludeth and sheweth vs wherein our whole righteousnes consisteth which is that onr sinnes are forgiueÌ„ vs. And let vs likewise note as I haue alreadie said that Dauid speaketh setteth it down in the spirit in whom is no guile for hee sheweth that we cannot haue our sinnes forgiuen vs albeit God offereth vs forgiuenes vntill such time as wee be wholly confounded in our selues and bee so rowzed vp awakened as that no hypocrisie nor dissimulation make vs belieue this or that ne yet remaine in a dead sleepe of securitie but that we finde our selues to be like most miserable damned and lost soules and such as the iudgements of God do so persecute as that we know not which way to turn vs and to be in such a desperate case as if we saw present death before vs and the hand of God armed to execute the sentence of the curse which he pronounceth against vs. And this is the definition of the righteousnes which wee are to note if wee will haue it rightly defined Wee see also why it is sayd in the fifteenth of the Acts where Saint Paul speaking of the ceremonies of the law saith that we must be iustified by our Lord Iesus Christ of all the thinges whereof the lawe of Moses could not iustefie vs. This word the Law carrieth here a long taile with it for wee must vnderstand why S. Paul especially speaketh of the ceremonies of the law when as hesaith that works cannot any waies make vs acceptable before God Now the Papists and manie of the auncient Fathers which knew not the scriptures but were as a man would say halfe Philosophers were wonderfully troubled about this word the Law and though that Saint Paul contended not about morall workes as they called them that is to say that hee went not about to deny that we were not righteous before GOD if we liued chastly temperately soberly wronging no man and holding all such other lyke morall vertues they thought that Saint Paul touched none of this but meant in verie deed that all these workes partly deserued saluation but they thought that the ceremonies of the lawe could no way bee profitable to iustification Now this imagination is too too grosse follie for first Saint Paule neuer once spake of the ceremonies of the law Wherefore see here I beseech you how most vnaduisedly they are abused and to prooue it to bee so consider that place of the Psalme which I erst alledged how Dauid placeth mans blessednesse in the onlie forgiuenesse of sinnes Psa 32.1 without naming anye worke and this speakyng of workes comprehendeth within it all vertnes in generall whiche wee can anye waye attribute vnto our selues and wherein wee greatlie glorie Now this cursednes Saint Paul saith sheweth that we must needs come all naked and emptie before God that wee might be filled enriched of his meere and free goodnes Moreouer when as hee speaketh of the workes of the lawe it is because that if there be any merite in them it is by reason of the couenant which we haue alreadie alledged Leui. 18.5 That whosoeuer shall doo these things shal liue in them Put the case that there neuer had bin any law published yet should we haue been no whit the more acceptable vnto God And as for himselfe he oweth vs no duetie neither is he any whit bound vnto vs Lu. 17.11 for it is said That when wee haue
done whatsoeuer is commanded vs yet must we needes confesse that we are vnprofitable seruants And why so what are we at our owne choise and libertie to doo what wee lust Is there anie thing in vs that is our owne no verely and therefore cannot we plead any merit albeit we perfectly fulfilled the law Whereuppon then dependeth the confidence which wee take in our workes Forsooth euen vpon this promise That whosoever shall do these thinges shall liue by them For God bounde himselfe hereunto of his owne accord albeit hee was not in reason tied vnto it Wherefore when as S. Paul speaketh of the workes of the law he sheweth that although God hath promised to all those to whom he hath made promise that how many soeuer shall accomplish all which hee hath commanded by the righteousnes of the law shall be reputed taken to be righteous and haue thereby euerlasting life notwithstanding that the workes of the law cannot do it And why so because they still leaue vs vnder the curse of the law and condemnation for wee can do nothing else but sinne so long as we remain in this tabernacle of the flesh and hee whatsoeuer hee is that shall thinke himselfe to be most righteous shall neuer be able to acquite and discharge himselfe of the hundreth part of his duetie therein What shall we then doo but euen hold downe our heades and prostrate our selues at the feete of our Iudge and so craue pardon and forgiuenes as heereafter shall be more largely let downe Let vs now then returne vnto the place depending vpon that which I haue alreadie touched which is that Iesus Christ is set before vs to iustitie vs in all things whereof the law of Moses was neuer able to do For it shuld seem that they thought themselues to be holpeÌ„ as wel by the ceremonies as also by all the rest of the law to make them of great account before God and to be able to please him for if they failed then had they the sacrifices as fit remedies as the sprinkeling of blood to cleanse them certaine washings also to make satisfaction vnto God and many other promises besides It should seeme then that all this was nothing to make them acceptable before God but contrariwise that Iesus Christ must come to iustifie vs of those thinges whereof the law was neuer able to do What is ment by this saying to iustifie vs of things That is to saie to pardon and forgiue vs them Wee see now by this place which I haue alreadie spoken of that the righteousnes which Moses here speaketh of is not a thing resident in our persons But Gods free forgiuing of vs when as hee is mercifull and louing vnto vs albeit we are no whit worthy thereof for this which Moses heere setteth downe shal neuer be able to be found in any man whatsoeuer but in Iesus Christ who must onely iustifie vs and how is that that is if the Diuell shall accuse vs and God readie to iudge and condemne vs then will Iesus Christ answere for vs as our suretie Thus we see how the obedience of Iesus Christ serueth vs as a cloake to couer al our rebellions and iniquities It is he that hath satisfied for vs and discharged vs of all our debtes by the merit of his death shed his precious bloud to wash vs withall To be short we finde in the person of the Sonne of God whatsoeuer is requisite to make vs acceptable before him because our sinnes are not imputed vnto vs. Here then we see in summe what we are to remember from this place We are now to proceed somewhat further that is to say that when God hath once for all receiued vs thus to mercy how hee continueth holdeth and voweth vs for righteous all the daies of our liues and euen in death also for this is the principal point wherat we must aime come vnto howbeit we cannot at this time staÌ„d to handle it Let it suffice theÌ„ to the end things might be well kept in minde that wee know vnderstand what the open way is that wee must haue to be partakers of the euerlasting saluation which commeth vnto vs by Iesus Christ the sonne of God that is wee must know vnderstand how miserable wretched our state and condition is not by confessing the same with our mouthes onely or hauing a vain imagination swimming in our brains therof But to be so sorrowfully wounded and greeued as that wee be confounded before the maiestie of God euen to the very hating detesting of our owne selues And wheÌ„ we shall thus rightly iudge of our selues then shall wee be sure that God will forgiue vs. And when wee shall bee thus mortified in our selues then shall wee finde life in Iesus Christ For it is not inough that we knowe our selues to bee verie wretched sicke creatures and poore and needie souleâ—â— but we must be dead altogither to the end we might by the onely grace of our Lord Iesus Christ be reuiued And that hereupon we may bee so humbled as the scripture willeth vs which is to giue vnto god that honor that is due vnto him And it is not without cause that Dauid speaketh Psal 51.17 when as he saith That it is an humble and contrite heart which God requireth For wee shall neuer come vnto him except wee bee altogither cast downe in our selues And then wee must carry this minde and affection with vs that we are wonderfully grieued perplexed in our distresses and then will we in deed confesse that we are not righteous And then also shall our desire and affection be so enflamed as that we shall not looke for our righteousnes in our merits but cleane contrary and hauing cast away all arrogancy looke for all our benefit and saluation in his onely Sonne and so when wee haue once knowne that hee hath pluckt vs out of the shadow of death our mouthes shall then be open and disposed to preach his vnspeakable praises according to that saying of Saint Peter treating of the end of our saluation in the first Chapiter of his first Canonicall Epistle Let vs now prostrate our selues before the maiestie of our good God in acknowledging our sinnes beseeching him to cause vs more and more to feele them and so to gouerne vs by his holie spirit as that we seek after nothing els but the glorifying and blessing of his holie name and to acknowledge how many maner of waies we are bound vnto him euen holding of him all the hope of life we haue and al that while not to be weary in seruing of him but do the best wee can to conforme vs vnto his holie will vntil such time as hee hath so spoiled vs of all the corruptions of our flesh as that we may be wholy cloathed with his righteousnes So shall wee all say O Almightie God and heauenly Father c. THE THIRD SERMON of Iustification Gen. Cap. 15. 6 Abram beleeued the
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 notwithstanding 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 himselfe 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 assured 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 assurance 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 distressed 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 assurednes 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 chaungeth 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 confessed 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 perfection 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 accursed whatsoeuer goodnes is in him to come of Gods owne meere liberalitie so as God is therfore to be exalted magnified himselfe to be nothing to the ende hee might acknowledge 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 mingled with many vices yea these vertues also shal be 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 that we must flie vnto the remission of our sins And so they that 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 Iesus Christ be our aduocat his death a satisfactiō for our sins so as we cannot do it without we confesse the debt as by the exāple of the publicā which we haue alleged may be seen And we see also that this righteousnes must not be for a day only but must cōtinue al the 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 vnto vs as hath been shewed And why so For part of our workes merite nothing and besides there is corruption euen in the verie best worke we do if we shall speake of iudging 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 become 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 saluation 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 deâ—â—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 condemnation wherein we were he vseth then a generall pardon and then when hee iustifieth vs afterward he then acknowkledgeth the benefits which hee hath bestowed vpon vs and auoweth alloweth them for he cannot deny himself when he gouerneth vs by his holy spirit although sinne dwelleth in vs yet reigneth 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 iustifieth 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 miserable sinners that are banished and cast out of his kingdome and Church he doth not iustifie their works but beholding their miseries and hauing compassion of their perdition lo for that cause he iustifieth them Now after that hee hath receiued them he iustifieth them in their persons that is to say he accepteth them as his children and after that he iustifieth their workes and how doth he that Forsooth not by calling them to an account nor iudging them rigorously for there will be alwaies as I haue said some corruptioÌ„ 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 vessels 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 imperfectioÌ„s which are in them Wherfore euen as there is diuersitie between a faithfull man whoÌ„ God calleth at the beginning vnto the Gospel so also is there some diuersity in iustificatioÌ„ 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 theÌ„selues 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 iustified 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 certaine 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 merit 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 righteousnes as that they vnderstand not their sinnes as we haue alreadie said Againe they are secondly deceiued bicause they think themselues able to acquite themselues by their satisfactions 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 iudgement of God And what is the committing of one sinne worthie of Truely we thinke that when wee haue violated the righteousnes of God and haue payd some small portion 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 herehence because they think they should be iustified by their workes and therefore they saie that this is but coniecturall for they cannot 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 besides this coniecture they haue another foolish 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 vnto the last article of death whereof we will speake God willing hereafter And therefore 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 iniquities which they haue committed Wherin they robbe God of his honor for if it were so then hee alone were not sufficient to reconcile vs vnto God his father Now it is not without cause that he is called our ransome for hee made himselfe our suretie vpon
him although we see not before our eyes the effect of that which he promiseth vs but hold our selues stil in suspens He saith I haue brought thee into this land which I gaue thee VVell my God thou hast promised to giue it mee in deede But beholde I am old and drie when will that time come O care thou not for that for I will be mercifull vnto thee VVell be it so But where is the demonstration of that which I haue looked for all this while For I am at deathes dore and am here a stranger haue no seede as hath beene heretofore said and how shal I do then O Lord VVell take my worde for it This then is the nature of faith To haue all our senses subiect vnto the will of God and beleeue his trueth Our eares also must be open and attentiue to receiue whatsoeuer he speaketh vnto vs and that when he hath once said the worde conclude that it shall be so But which way can that be O we are not to reason that neither is it in our disposition But wee must leaue it vnto the counsell and will of God as we haue alreadie said This then is the honour winch wee must do vnto GOD euen to beleeue his holy worde More ouer wee are still to obserue that which hath heretofore been spoken that is to saye That God simply gaue the land of Chanaan vnto his seruaunt Abraham for a pawne to the end he should not muse to him selfe nor trouble his head about it For then had Abraham had but a colde pull if he had had nothing else but that land But without doubt he was led by another spirite which is Hee sawe the verie day of our Sauiour Iesus Christ as in the Gospell according to Iohn it is written And besides he confessed himselfe to be but a Pylgrime here in this world and therefore looked for his inheritance elsewhere And where it is saide that this lande was giuen him for to inherit that was not the marke which he shot at his minde was not set thereon but had a further reache For by reason as wee haue alreadie saide that hee forsooke his natiue countrey and left it to liue in a strange and an vnknowen place it must needes be that his minde was altogether occupied about the heuenly inheritance So then we are here to note that although the lande of Chanaan is here called his inheritance as also Gods house and resting place yet is it but as a pawne or to speake more properly but as an earnest pennie For a pawne importeth as much at the least as the full worth of the thing which wee are to be assured of But an earnest pennie is as a man would saye nothing And to giue a pennie as we call it vnto God for a bargaine worth an hundreth thousand crownes and more is nothing For of what worth is that piece which wee giue forsooth of no value Now can a potteâ—â— or gallen of wine be worth a great possession or lande that is able to enrich three or fouremen And yet be as be may this earnest pennie is destined vnto such an vse And therefore this lande of Chanaan was the inheritance of all the children of Abraham and of as manie as haue descended of his lyne but yet so as that it vvas but an earnest penie for heauen Insomuch that the verie faithful looked not so much vnto that neither yet set so their mindes on it But setled their cogitations thoughts a great deale higher VVe see then vvhether God meant to call Abram as if he had said that he did him no vvrong in leauing him to languish Because he was sure that the promises should be performed therfore not to stand vpoÌ„ his ovvn vvit And vvhy so Because he was to looke vnto him that spake the worde who was the vnchangeable God Now by reason that wee our selues are so changeable as that our mindes alter euery minute VVee therefore grieue and vexe when we see that God perfourmeth not that at the verie first which he hath promised vs. And because wee see our liues to be so short and the time wee haue to liue to be but as a shadow which fleeteth sodainely away wee thinke that GOD will neuer come time enough wherefore wee must learne to correct this fault by these words that wee heare here to be spoken to Abram I am the Lorde which changeth not And besides wee heare what is said in other places The song of Moses Psal 90.4 2. Pet. 4.8 That a thousand yeares are but as one day with him And Saint Peter also saith That in the last dayes there shall come mockers who shall say where is the promise of his comming as though the threatnings promises of God were of none effect No no saith he deceiue not your selues he will accomplish whatsoeuer he hath spoken though it be late For a thousand yeares with him are as but one day And therefore wee must looke a great deale higher and knowe that sith it is the Lord that hath said it and neuer changeth that he will do that which he hath spoken but not whenas it pleaseth vs but whenas he knoweth it to be best first for his owne glorie and next for our saluation and good neither must we be ouer earnest nor yet ouer remise and slacke but goe out of our selues come vnto him in whome is no inconstancie nor shewe of change for he is the Lorde And let vs learne thus much that when hee hath once spoken the worde that it is enough because his worde is an infallible trueth Furthermore let vs acknowledge his goodnes in supporting and bearing with our weaknes herein because he speaketh not onely once but putteth vs still in remembrance of his promises meaning thereby to haue vs profit and be confirmed by them all the dayes of our life and not beleeue him onely for a day or two but for euer And let vs be guided and gouerned by his power not onely all our life long but euen in death also vntil such time as we are come vnto his kingdom where we shal neuer neede to be more spoken vnto neither haue neede either of Faith or yet any other such like things For then shall we enioy the full brightnes of that which wee doe now but see in the darke and see him face to face as it were in a glasse Let vs now prostrate our selues before the Maiestie of our good God and acknowledge our sinnes beseeching him to cause vs so to feele them as that they may humble vs before him and make vs continually grone vnder the burthen of our iniquities vntill such time as he hath freed vs from this bondage of sinne vvherein vve are and haue a singular desire to conforme our selues vnto his holy vvill and not liue vnto our selues but vnto our Lord Iesus Christ vvho hath so dearly redeemed vs gaue him selfe to death for our sinnes and rose againe for
Christ being dead and risen againe hath also bought vs vnto himselfe to make vs partakers of his glory and continually to conduct vs both in life and death FINIS The Seconde Sermon of Abraham his Sacrificing of his Sonne Isaak 3 Then Abraham rose vp earlie in the morning and sadled his Asse and tooke two of his seruants with him and Isaak his sonne and cloue wood for the burnt offring and rose vp and went to the place which God told him 4 Then the third day Abraham lift vp his eies and saw the place a farre off 5 And said vnto his seruants Abide you here with the Asse For I and the childe will goe yonder and worship and come againe vnto you 6 Then Abraham tooke the woode of the burnt offring and laid it vpon Isaak his sonnee and hee tooke the fier in his hande and the knife and they went both together 7 Then spake Isaak vnto Abraham his father and saide My father And hee answered Here am I my sonne And he said Behold the fire and the woode but where is the Lambe for the burnt offring 8 Then Abraham answered My sonne God will prouide him a Lambe for aburnt offring So they went both together WE haue heard that this was the chiefest and hardest conflict that euer Abraham sustained in all the daies of his life the going with his sonne Isaak into a mountain and there to offer him for a burnt offring because in the first place he was to kill him with his owne hands Now it hath beene shewed vs here before that God would declare vnto vs in our father Abraham that we must so ouercome all our naturall affections as that his honour bee preferred aboue all the rest For although a husbande loueth his wife neuer so dearely a father his children neuer so tenderly yet all this must be troad vnder foote when the matter for the seruing of God commeth in question For that is the most precious of all other precious things VVee haue also declared that Abraham was not tempted onely in that God commaunded him to kill his sonne but in that it seemed that all the promises which God before had made vnto him were all as a man would say quite and cleane frustrate and voide For they all depended vpon that which wee haue already heard That the blessed seede should bee raised in Isaak And therefore it seemed that God meant to frustrate his promise made to Abraham Now although it might seem in any naturall mans reason that God herein was contrary to himselfe that that commandement of his was to adnihilate that which before hee had heard from Gods owne mouth yet he constantly obayed 〈◊〉 Maiestie without further questioning Now it might stand at the first sight that that which he did had no good found foundation of a true and liuely faith because faith hath respect to the promisses And yet as I haue already saide Abraham could looke for nothing but by Isaak his meanes Because it is saide That in Christ Iesus all the promises of God are most sure 2 Cor. 120 and yea and Amen For our Sauiour Iesus Christ must come of the stocke of Isaak and that was in very deede the seede which was promised him How then coulde Abraham bee contented to haue his sonne to die and yet to haue the promises of God to stand in full strength power and vertue Now the Apostle saith That by faith Abraham offred his sonne Isaacke Hebr. 11.17 So that by this wee are let to vnderstand that Abraham fall out as it would rested wholly vpon the word and promise of God and as for the contrarietie which may seeme to bee betweene the commaundement and the promise The Apostle answereth Heb. 11.19 Gen. 21.12 That hee beleeued that God was as able to raise seede out of the ashes of Isaak as he was able to performe his former promises Now this is a profitable point for vs if wee vnderstand it aright For wee are heereby admonished so to beleeue in God as that we looke further than vnto the world and whatsoeuer els wee are able to perceiue and comprehend by our naturall reason and vnderstanding For if faith staid it self vpon that which we see it Were nothing And then were the power of God maruelousely diminished Moreouer wee are to consider of the wordes of the Apostle saying in this manner Faith is the ground of things hoped for Heb. 11.1 and the euidence of things not seene Agreeing with the words of the Apostle in his Epistle to the Romains saying We hope not for the things which we see Rom. 8.24 but for the things we see not yea euen for thinges that seeme to bee impossible Sith then it is so that the promises of God doo not set before our eies that which is contained in them we must as I haue already said when we speake of faith looke further than vnto the world And how is that To wit wee must not measure the infinite power of God with the meanes which are set before vs and as wee comprehend them But when as we shall haue these toyes in our heads as to thinke that this or that can neuer come to passe and that there seeme to bee a very contradiction in the case yet let vs thus conclude without all doubt God will performe whatsoeuer hee hath spoken But wee will say howe can it possibly bee Oh let not vs iudge of it wee must here bring vnder our owne senses and wits and doo God this honour to say that he is faithful But wee knowe not what will bee the issue thereof or else thinke that all is shut vp and closed Here then we see what we are to learne out of these words of the Apostle Now if Abraham had reasoned like naturall man he might haue said that God was not contrary vnto him selfe For he told me that I should haue seede by Isaak and that from thence the Sauiour of the world should come and I must not forget this And yet at this present he hath commanded me to kill Isaak Here is no order in this for I will take him at his first worde and that must stand Thus wee see that Abraham might after this manner haue excused himselfe and yet haue beene a Rebell vnto God vnder the colour of obedience But what doth hee hee considered with himselfe that God was almighty and therefore able to accomplish whatsoeuer promise hee had made concerning Isaak You say wel syr but what if he had died how then And what of that As though God were not Lord ouer death Heere wee see the right conflict of Abrahams faith which is death is set before his eies which was inough to confound him but he extolled the power of God farre beyond all this and said yet will GOD ouercome and bee a mightie Conquerour herein And howe can that bee Oh this is not a matter for any man to iudge or determine of nor to giue scope to