that the word of the Lord came vnto Abraham in a vision saying Feare not Abraham I am thine exceeding great reward And Abraham said Oh Lorde God what wilt thou giue me seeing I goe childlesse Beholde to me thou hast giuen no seede wherefore a seruaunt of myne house shall be myne heire Then the worde of the Lorde came vnto him saying One that shall come out of thine owne bowells hee shall be thine heire Moreouer he brought him foorth and sayde Looke vp nowe vnto heauen and tell the starres So shall thy seede be And Abraham beleeued the Lord and he accounted that to him for righteousnesse By this testimonie we see that Abraham was accoūted righteous not in part righteous or half righteous but with out any addition it was sayde of him that he was righteous before he had any sonne and therefore before he could offer vp his sonne in sacrifice euen then when he made complaint vnto God for that he had no sonne and therefore a seruaunt must bee his heire beleuing the promise that thē was made vnto him for a seede and posteritie that shoulde come out of his owne loynes that fayth was reckoned vnto him for righteousnesse and hee him selfe accepted of as righteous before the Lorde Iames sayth that hee was iustified when his owne sonne Isaac was offered vppon the altar and that this deede of his in not refusing to kill his onely sonne for a sacrifice at the commaundement of God did so please the Lorde that he was iustified for it In the other place alledged the holy Ghost affirmeth that hee was iustified before his sonne Isaac was borne euen at that time when the promise was giuen forth that he should haue a sonne and that the beleeuing of this good will of God towardes him herein did so please the Lorde that he accounted of him as righteous for it Howe then Doth the holy Ghost differ from him selfe God forbid But the Apostle Sainte Iames attributeth that to the effect for being ioyned with his cause which the holy ghost in that other place giueth vnto the true and originall cause alone As if one man wold iustifie a workman and commend him aboue others for workes that hee hath seene him do and an other would in like manner iustifie the same but for the inward skill knowledge and conceiuing that he hath of the rules and principles of that trade or occupation what so euer which skill he may discerne by his speache albeit he neuer sawe him worke And albeit a man may say that he is a good workman bicause his worke is good yet if a man wil speake properly he must say he is a good workeman bycause his skill is good For his good skill in that trade is the cause of his good workmanshippe and the goodnesse thereof commeth from thence as from the proper founteine and cause Nowe euerie man knoweth that when any man is commended for his worke it is bycause of the skill and knowledge that appeareth therein and is ioyned therewith as the onely cause and occasion thereof Euen so bycause our fayth appeareth in our good woorkes as our skilfull knowledge dothe in our skilfull workmanship that is giuen to good woorkes which is peculiar vnto fayth as the proper cause thereof and a man shall bee called a skilfull woorkman for his skilfull workmanship when notwithstanding it is most assured that his skilfull knowledge is before his skilfull woorke as also the cause thereof and hee iustly may be called skilfull for it notwithstanding he should bee kept from vttering that his skill in worke many yeres after the perfect knowledge thereof The holie Ghost therefore in Genesis iustifieth Abraham as skilfull for his skill alone and in that epistle of Iames he iustifieth him as skilful of that worke wherein so much skil appeared For it may be lawfull vnto me for the better vnderstanding hereof to resemble fayth by skill and good deedes by skilfull workmanshippe bycause as good workmanship hath all the commendation for the good skill that appeareth in it so haue good woorkes all their praise from the fayth that hath begotten them and is necessarily ioyned with them This is also to be added that bycause there is not in our workes that perfection that is required we are constreyned to stand to the mercie of God and to seeke refuge there by a true fayth and this is the cause why we magnifie faith which otherwise is imperfect as be all things that are in vs bicause it applieth the mercy of God vnto vs wherby our sinnes are pardoned and the want that is in our worke not imputed And for proofe that the Apostle Sainte Iames giueth not that title vnto woorkes to iustifie but bycause of the fayth whiche hath begotte those workes and which is ioyned with them and couereth the imperfections that is in them in the same place where he ascribeth righteousnesse vnto Abraham for offering vp his sonne hee sayth that this scripture was fulfilled Abraham beleeued and it was reckoned vnto him for righteousnesse and he was called the friende of God So that all the commendation of this woorke is included in faith and giuen vnto it for the fayth of the doer For other wise hee should haue sayde Abraham wrought and that was receiued bycause it was righteous seeing hee had stoode vppon the commendation of his workes so muche immediately before and was euē yet in the same matter But he sayth Abraham beleeued and that was reckoned vnto him for righteousnesse They would match workes with faith in iustification and the Apostle when hee speaketh most of works doth shrowd them vnder fayth saying after mention of his best woorke that this Scripture was fulfilled in it Abraham beleeued and that was imputed to him for righteousnesse and not receiued in the righteousnesse and deseruing of it selfe and he was called the friend of God. And in the eleuenth Chapter to the Hebrues all the woorkes of the godly fathers are ascribed vnto fayth and by name in the seuenteenth verse of that Chapter this deede of Abraham is fathered vpon his faith For workes are so farre from iustifying vs that the cause why they them selues are iustified is in fayth For without fayth it is impossible to please God. And in this chiefe worke of Abraham that nowe wee haue heard of that Scripture of imputing righteousnesse vnto him was fulfilled Therefore the worke did not stande in any account for the worthinesse thereof but onely bycause the Lorde did impute it vnto him for righteousnesse which thing also it did not attaine vnto of it selfe but bycause of fayth whiche was ioyned with it It is to be noted that the Apostle Sainte Iames speaketh here but of one woorke as the offering vp of his sonne and that woorke also not done but onely purposed to be done If therefore his meaning had beene to debate the worthinesse of woorkes and what place they haue in the purchase of our saluation hee would haue taken woorkes
of words and sparing of no paines therein yet are they farre from this persuasion required of necessitie vnto true and faithfull prayer They receiue hope and are confident by reason of the laboriousnesse of their paynes in the multitude of prayers and other doinges of their owne deuising they knowe not what the mercie of God meaneth whiche onely worketh hope in his and maketh them humble euen in the doinge of those thinges that are commanded of him because it is the mere mercie and good will of God that hath wrought them in those that be his and that doth accept them and take them in good part at their handes The ende and marke that the seruauntes of God should sette before them in their prayers and petitions is to haue the Lorde glorified by perfourming that vnto his whiche he hathe promised to haue his mercie and power to come vnto the eyes and eares of men so euidently perfourming the trueth of his word that they may see and be forced to confesse that he ruleth here in earth Whē we are readie to pray either for good thinges to be giuen vs or for euill things to be taken frō vs the care to haue God his mercies magnified his goodnesse promised towards his to be seene come to light thereby to the credite name and glorie of the Lord ought principally to prouoke vs and to be the chiefe thing that should moue vs to make suite either for any good thing to bee giuen vs or to be eased of any affliction And therefore are we taught in this his prayer which is a paterne vnto all our prayers to begin them with the desire that his name may bee hallowed and his kingdome may come In the whiche petitions by the consent of all the godlie learned we ought to haue our mindes and senses wholy shut vpp within the desire that hee mighte haue a wonderfull name and be seene and knowen to reigne as a king in performing the trueth of his word here vpon earth And notwithstanding our good and benefite bee not diuided from this his glorie but moste neerely ioyned therevnto yet must we flie ouer the care of that in our thoughts and beginne our requestes in the earnest desire to see the tryall of his mercies and power promised vnto his experienced and made knowen in trueth and in effect Therefore you shall not looke for at my handes any seuerall declaration what particular things are conteined vnder the hallowing of his name or the comming of his kingdome for that were infinite in asmuch as there is no trueth promised in his worde perfourmed but in that same his name is hallowed and his kingdome commeth And I tolde you euen now that it was the desire of his name his glorie that must send vs to prayer and go before all our owne priuate commodities and respectes whatsoeuer When wee doe pray that his will may bee doone in Earth as it is in Heauen we are admonished in that petition that the glorie of his name and the power of his kingdome are not fundered from his will and worde It may not once enter into our thoughts that the Lord will be glorified in shewing foorth the greatnesse of his power and goodnesse any otherwise then as hee hath declared in his word whiche is the true wittnesse of his will. Wherefore whensoeuer wee are truely touched with the glorie of God his name or the aduauncement of his kingdome we are desirous to haue some thing perfourmed whiche in his word he hath approued In this petition wee haue warrant to pray vnto the Lord for any thing that in his word he hath promised to bestowe vppon his therfore are we taught to inquire at his mouth I meane euen at his word what his wil and pleasure is For to presume to aduaunce his glorie otherwise then he hath shewed vs in his worde is to tempt the Lord and to imagine to glorifie him or to purchase praise vnto him with that which by his word cannot be approued is not to honour but to dishonor the Lord for he hath coupled the glorie of his name the honour of his kingdome to the doeing of his wil. It was declared of late that notwithstanding the glorie of God and the comming of his kingdome be not diuided from the commoditie of his seruants yet ought his seruantes to cast their eyes vpon his glorie alone in the recital of those petitions In like man̄er ought we to iudge of this petitiō where we do craue for the doing of his wil that the in requesting of any thing agreable to his wil we ought not so much to loke vpon any commoditie cōming to vs therby as vnto this that therby his wil and pleasure taketh place and he is sene plainly perceiued to be iust true in his word and so by that meanes his kingdome is truely acknowledged his name hallowed We do confesse that he ruleth according to his word but whē we see the experience therof that whiche before was faintly in the mouth is now strongly conceiued in the hearte And who soeuer he be that hath the greatest portion of faith and most assured persuasiō of the good wil power of God that it watcheth alwayes for the perfourmance of his wil reuealed in his word he hath neede notwithstanding to haue his faith strengththened by experience and tryall of the mercies of God visibly performed in the gouernment of his church The Sainctes and seruantes of GOD are desirous alwayes to haue his honoure aduaunced and his kingdome acknowledged by the ordering and gouerning of things here in earth according to his word therfore after that Solomon had made an end of intreating the Lord to heare the prayer of his seruaunts in their seuerall necessities according as they are recited in the booke of Kings he rendereth a reason why hee would haue the Lord to graunt their petitions That sayth he all the people of the earth may knowe that the Lord is GOD and none other This is the cause why the seruantes of God are desierous to haue their petitions and prayers which they make according to his wil to be heard and graunted euen that the glorie of his name may be aduaunced that it may be seene that hee ruleth and none other and that experience may iustifie the gouernement of God after his word Heere we see that blinde and ignoraunt prayers what deuotion and good meaning so euer be pretended are no prayers that euer the Lorde will accepte of and that suche as doe not serue the Lord after his word are cut off from all hope to haue their prayers heard to any benefite or comforte of theirs because the Lorde hath ioyned his mercie and power wherein hee will bee glorified to the performaunce of his will for the comfort and good of those that doe serue him after his worde Therefore doeth the Prophet Dauid make his seeking out of the preceptes of God a persuasion that he shall
vpon vs by offending but also the punishment whatsoeuer that followeth therevpon as shal hereafter God willing moste plainely appeare We are therefore put in hope by this petition to haue as well the punishment as the fault of our sinne pardoned forgiuen vs so that when any punishment of God is vppon his they neede not to despaire for we are taught and commanded by him to make suite for the forgiuenesse of sinnes which could not be done in faith if the Lord had not promised vnto vs the pardon forgiuenesse thereof The godlie at all times when any affliction was vppon them haue resorted to the Lord for the forgiuenes of their sinnes And why Are we not taught so to do in the holy scripture Doth not the praier of Solomon leaue this for a perpetuall doctrine vnto the Church that when any punishment is vpon those that be his they should cōfesse their sinnes in trueth with an assured hope in so doing to finde fauour at his handes and ease of their griefe when they shal truely turne vnto him according as it is written in that Chapter in these words When thy people Israel shal be ouerthrowen before the enimie because they haue sinned against thee and turne againe to thee and confesse thy name pray make supplication vnto thee then heare thou in heauen and be mercifull vnto the sinne of thy people Israel bring them againe vnto the land which thou gauest vnto their fathers A plaine proofe we haue in this place that the people of God may resort boldly vnto God euen then when his punishment is vpon thē for the forgiuenesse of their sinnes and as plaine is this also that his mercie toward them pardoning of their sinnes consisteth not only in the remouing of the fault frō them but also of the punishment that is due for the fault transgression For he praieth that when the people shal be led out of their land by their enimies because they haue sinned against the Lord that if they shall confesse their sinnes and turne vnto the Lord then he would be merciful and bring them againe vnto the land which is to remoue the punishment from them as well as the fault and guiltinesse This was that punishment to bee captiues and prisoners in their enimies land when they are brought home this punishment is remoued The like profe we haue of this matter in the same Chapter in these wordes When heauen shal be shut vppe there shal be no rayne because they haue sinned againste thee and shall pray in this place and turne from their sinne when thou doest afflicte them then heare thou in heauen pardon the sinne of thy seruants giue rayne vpon the land They that haue sinned are incouraged to pray vnto the Lord are assured to be heard whē they shall in trueth bewayle and confesse their sinne Marke it also that as well in this place as in that former the pardon of their sinne remoueth the punishment and reacheth vnto that as well as vnto the guilt therof I do note this because of that doctrine of the church of Rome which doth affirme that God doth pardon the fault of his and yet reteine still the punishment which they say must bee redeemed by their satisfactiō A daungerous doctrine that God shuld absolue them of the fault yet presse them with the punishment whiche doth not apperteine vnto them but in respecte of their offence because they are faultie this doctrine chargeth the Lord with iniurie For if he shal remit forgiue the fault yet reserue the punishment he punisheth without a cause For where the fault is pardoned the man is as if he had not offēded he is no longer accounted a trespasser Can it then stand with the iustice of the Lord to punish him whom he him selfe hath iustified as no offender in the free pardoning and forgiuing of his fault We do see it throughout this chapter that when they shall confesse their fault and turne vnto the Lorde they are discharged of the punishmente and that the holie Ghost is ignorant of this diuorcement betweene the punishment the fault which the church of Rome hath inuented to vtter their merchādize of satisfactions withall And lest any should thinke that this prayer for the forgiuenesse of sinnes did but take place in these special causes in the remouing of those particular speciall punishments the holie Ghost maketh it generall in the seuen and thirtie verse When there shal be Famine in the land when there shal be Pestilence Blasting Mildew Grashoppers or Caterpillers when their enimies shall besiege them in the cities of their lande or any plague or any sicknesse for these are the verie words of the text that their prayers shal be auaileable when they shal confesse their faultes and truly turne vnto the Lord for the remouing of those punishments what so euer they are that be vpō thē yea euen to make them that shal haue led them away captiues to haue pitie and cōpassion on them as it is declared in that chap. This is great comfort vnto a Christian conscience when he shall learne and vnderstand that there is a medicine that can cure him euen then when the Lorde shall haue reuealed his sinne by bringing punnishment vpon it Moreouer least it should be excepted against this that in deede Solomon praied that punishments might be remoued when they should confesse and truely bewaile their sinne but howe can it be proued that the Lorde did euer promise to heare any suche prayers The matter is manifest in the booke of Chronicles And the Lorde appeared to Solomon and saide vnto him I haue heard thy prayer if I shutte the heauen that there be no rayne or if I commaunde the grashhoppors to deuour the lande or if I sende pestilence among my people if my people doe humble themselues pray and turne from their wicked ways then will I heare in heauen and bee mercifull vnto their sinne and will heale their lande In the Psalme there is plentifull profe that the Lorde wil be intreated to forgiue the sinnes of his seruauntes and to remitte their punishmentes when they shall in true repentaunce humble them selues before him They sayth the prophet that dwel in darkenesse beeing fast bound in miserie and yron because they rebelled againste the word of the Lord when he humbled their heart with heauinesse they fel downe there was no helpe then they cryed vnto the Lord in their trouble and hee deliuered them from their distresse he brought them out of the shadowe of death and brake their bandes in sunder In that Psalme there is likewise proofe of the same matter apparant enoughe in these wordes Fooles by reason of their transgression and because of their iniquitie are afflicted their soule abhorreth all meate they are brought to deaths doore then they crie vnto the Lord in their trouble and he deliuereth them in their