chaunged and renued by Christe from that he was before and come to that perfection that euer any man hath attained vnto This wil appeare most plainely in the consideration of those seuerall cōmodities whiche as we lerned before ar brought with Christ We that be Christs do receiue wisdome from Christ yet is there want of wisedome in the childe of God that hath receiued the greatest portion thereof according as it is written to the Corinthes Now we se in a glasse darckly but then shall we see face to face Now I knowe in parte but then shall I knowe euen as I am knowen We that be Christes do receiue righteousnes from him by faith but we haue such wantes in our faith while we be here that this is the prayer of the Church and euery member therof so long as they liue Lord increase our faith I beleeue Lorde helpe mine vnbeliefe We receiue sanctification and holinesse of life from Christe but in that measure that it is the continuall prayer of the church vnto the ende Forgiue vs our trespasses as we do forgiue them that trespasse against vs. The faithful that haue bene deliuered from many dangers already by Christe who is their redēption haue yet for all that many dangers troubles abiding for them insomuch that it is thus written of the estate of them For thy sake are we killed all the day long we are accoūted as sheepe for the slaughter And if they should escape all other yet death will surely haue to doe with them al at the last and wil not resigne her right vnto any These are plain proofes that the faithfull neuer stande satisfied with any thing in them selues as beeing perfect in it but alwayes returne vnto their mediatour and redeemer Christe where is the perfection of that whiche in small measure abideth in them selues who hath these thinges so perfect in him selfe not for him selfe but for vs and therefore the holy Ghost doth not say which notwithstāding in truth he might that Christ hath made vs wise righteous and holie but he sayth that Christ is made vnto vs wisedome righteousnes and holines adding the cause thereof in these wordes folowing That he that will glorie may glorie in the Lorde For faithe refuseth to glorie of any thing in it selfe finding wante in all things that it may glorie in the Lord alone For it is no praise worthie of him if hee be but fellowe with vs in the worke but when we are truely taken as we are in deede for nothing and that that commeth from vs as no sufficient payment then receiueth the Lord the whole right of his glorie which otherwise is cleane darckened when it is made to patch vp that which we had begunne Let vs therefore neuer forget this that we doe magnifie faith aboue all that which doth come from vs not simply because it fasteneth harde vppon Christe but because it so taketh holde vpon him that it letteth go all the holde that it hath of any thing in it selfe We may not therefore onely consider whether we haue any stay in Christ but whether we haue such a stay that acknowledgeth vs vnstayed in our selues and therefore to be vpholden by him alone For faith ioyneth riches to pouertie bringeth plentie vnto the emptie man. Nowe let vs pray vnto our heauenlie father that his true faith may be increased in vs c. Amen ¶ The xv Lecture vppon the Gospel of S. Matthew the 6. Chapter the 9. and 10. verses Our father which art in heauen hallowed be thy name thy kingdome come c. WE haue learned already what faith is and therfore order doth require to speake somewhat of prayer beeing suche a fruite and effect therof as cannot be parted from it For as faith is weake or strong so are prayers colde or carefull sparing or plentifull because true prayer receiueth life from faith which without it is dead nothing worth And because faith quickneth prayers we may truly iudge of faith by our praiers cold prayers colde faith few prayers little faith they increase and decay together they arise and spring vp both at one time In this treatise of prayer before I shall expound the petitions that is what things are to bee asked it shal be very profitable to speake somwhat before necessarie for the preparing of vs thervnto Heerein the firste thing to bee considered is the vse and end of prayer whiche is to bring vs to suche tryall and experience of Gods goodnesse towardes vs as may force vs in trueth to honour and praise him For we cannot hartily honour praise him of whose goodnesse toward vs we haue no certeine knowledge And how shall we haue certeine knowledge and true tryall of his goodnesse towardes vs but by receiuing and tasteing thereof and how can we stand better assured what we haue receiued then by finding that giuen vs which we knowe and well remember that we haue asked and begged before at his hands in prayer So that prayer leadeth vs to this certeine and assured knowledge of God his good meaning towards vs which is the founteine of all true seruice and praise of God while prayer goeth in euery necessitie to trie for it selfe the goodnesse of God promised in his word and bringeth with it a true certificate and good experience thereof in that his sute is graunted and he in his prayer is comforted And this assurāce of God his particular regard and fauour towards vs bringeth with it a seruing and honouring of God in trueth And therefore Solomon rendereth this reason why he wold haue the Lord to graunt the petition that his seruants shuld pray for That saith he they may feare thee as long as they liue It is his reason also why he would haue the straunger which was not of the people of Israel heard in all that he called for that all the people of the earth might know his name serue him as did his people Israel For it is this assured knowledge of a speciall good will of God towards vs that inclineth our hartes to the true worshipping of him All men knowe that God is good but all men knowe not that he is good vnto them All beleeue that he is good but all beleeue not that hee is good vnto them yet is that the true faithe and therefore is prayer a true fruit of faith that confirmeth vs therin according as the Prophet Dauid testifieth of him selfe that he loued the Lord because he had heard his prayers Our faithe hath neede of all the helpes that can bee to strengthen it withall in temptations and therefore this tryall of it when wee receiue comforte of our prayers hauing his good will brought home vnto vs and therefore by so good experience assured vs that we can shew good euidence for it is not to be neglected but highlie to be accounted of If God haue made vs many promises to help vs in our necessities and wee shall not once haue
The Children of God by the eyes of faith see a secret blessing promised which they apprehend by hope when as the common sorte wanting this eye cast away all hope vnlesse by a sensible manner they perceiue and presently may groape the goodnes and help of god The man that will take no knowledge that there is wante of faithe in him but doth professe as the most wil do that he trusteth in God with all his heart and that there is no mistrust of God in any parte or corner thereof is to be sent back to his doeings and thoughts that are and haue beene in him in the time of his troubles dangers pouertie or decay to consider if there haue beene thē in his hart no more doubting fearing or suspecting to bee prouided for from the Lorde then hath beene in other times by this meanes if there bee any sense or iudgement in him he shall be constrained to confesse the weaknesse of his faith so seeke his comfort in Christ beeing conuict within him selfe of suche mistrust and vnbeliefe as the lawe doeth accurse and condemne For if a man wil not willingly be wise in the beguyling of him selfe he may soone see and perceiue a greate diuersitie in him selfe at those times that where so longe as hee had helpes and and holdes to go by he was comfortable bolde confident those beeing taken away hee is become without all courage comforte or hope If there were no want of faith how could there bee any lack of comforte or hope If his confidence were not in the meanes how could he be as a man with out all hart or hope so soone as the meanes are either vtterly taken away or else diminished especially seeing the goodnesse of the Lord whiche is the ground of faith indureth for euer And that the man whiche will take no knowledge of the want of his faith may bee brought to the sighte of himselfe let him well consider with himselfe what shoulde bee the cause that when he hath aboundance and wanteth no necessarie help he is so exceeding sparing and carelesse in his manner of seruing and seeking of the Lorde in respect of the feare and care that he is in so soone as he shall be any way distressed and the paynes also that then he taketh in his manner of seruing the Lorde if his faith be at both times one why shuld his care whiche doth bewray his feare be almoste none at one time and so plentifull at another but onely that there was want of faith before albeit he coulde not espie it the meanes standing as a myst or a cloude betweene him and the light that would teache him truly to discerne The man therefore that boasteth of the perfection of his faith not feeling any want therin denying that he trusteth in his riches friendship authoritie or wealth muste bee willed to sette them a while aside in his thoughts and considerations imagining seriously and in good earnest that he had them not then let him aske his conscience truly serch out his spirits whither he could be as confident comfortable and hopefull in his heart in the wanting as in the hauing thereof his heart will then tell him the contrarie if he search truely and throughly and his deedes will declare no lesse For we shall se such as couragious and as confident as may be in their wealth credit and health and when they are taken away as faint and feeble as men that neither haue hart nor hope Thus must a man be sifted both in abundance and want that in the true sight of his pouertie he may be forced carefully thankfully to lay hould vpon the mercies brought by Iesus Christ As for vs that professe we know Christ are led to magnifie his mercies by the experiēce of sinne that we haue within our selues Let vs remember that it is our parte to declare that we are his and in him by dying vnto sinne and liuing vnto righteousnesse Let vs therefore bee ashamed to beare the name of Christ to carrie the coūtenance of them that loue his gospell and yet in our nccessities to bee as mistrustfull and as readie to helpe it by one vnlawfull shift or other as euer we were or as they are that neither professe nor knowe the gospell Let vs be ashamed to professe the gospell and in the meane time to be at no more mislyking nor warre with our mistrustfull thoughtes then wee haue beene when wee had no knowledge of the same Hath not the Lord therefore died that by his power we might die vnto sinne hath he not appeared to weaken the power and strength of sinne in those that be his that although they cānot driue sinne from being at all in the flesh yet they might driue it from reigning and rulinge in them abeating the power and force thereof How can men thinke then that there is any trueth of Christianitie begunne in them beeing in the same manner affected towarde their mistrustfull thoughtes and euil shiftes that proceede thereof as they were from the beginning ere euer they knewe the word and Gospel of their GOD hauing no more hatred of them nor greater war and strife with them It is true that the Lord in mercie for Christ couereth the sinnes of his but it is as true that the Lorde cureth the sinnes of his It cannot be denyed but that for Christe he doeth pardon the sinnes of his seruantes neither may we deny but that in Christ he doeth also purge the sinnes of his seruants Let vs therefore brethren resorte vnto God by faithful prayer that as he hath taken away the condemnation of sinne so he would more and more abolish the rule and kingdome thereof Our hope is great for our promises are many our capteine is stronge our enemie hath often beene foyled euen in fraile flesh as feeble as we bee but the conquerors haue euer beene careful much giuen to vse the meanes of the word and prayer often in the fielde with their owne affections hauing vpon them the compleate harnesse of a Christian Now let vs pray vnto our heauenly father that wee may so see our wante of faithe that wee may truely magnifie the grace and mercie of GOD in Christe whiche couereth the imperfection thereof and also that we may haue such strength from the power of his death that by the meanes thereof we may more and more preuaile bothe ouer our mistrustful nature in want and also ouer our carelesse and secure estate in plentie and abundance ¶ The second Lecture vpon the thirde fourth fifte and sixte verses 3 Thou shalt haue none other Gods before me 4 Thou shalt make thee no grauen image neither any similitude of things that are in heauen aboue neither that are in the Earth beneath nor that are in the waters vnder the earth 5 Thou shalt not bow downe to them neither serue them for I am the Lorde thy GOD a ielous God visiting the iniquitie of the fathers vppon the
vs he wil blesse the house of Israel c. Wee do plainely se then by these testimonies that they doe not truely feare him that are not drawen by his goodnesse to the carefull louing and honouring of him This commaundement then toucheth al those that passe ouer their time carelessly without a lawe feare of the Lord as if there were nothing lesse belonging vnto them then by obseruing his wil to get honour to their God or as if their vngodlie and secure life shoulde neuer a whit impeache the glorie of his name By this commaundement we learne that not onely Atheists and godles persons haue to feare the iudgementes of God but also all those that are not touched with care and great desire by their good life to glorifie god For he will not hold thē guiltlesse that take his name in vaine not regarding his honour by careful attending vppon his pleasure Hereby also we are taught to ceasse to meruaile at the afflictions of those men in whose liues we haue espied no great outwarde offence For here we see the want of care to his glorie though it bee coupled with no outward euil hath matter in it sufficient to prouoke the iudgements of God against vs Doeth not that maister who at his comming home findeth the worke he had inioyned his seruant carelesslie loked vnto thinke there is occasion sufficient offered him to proceede to the correction of his seruant notwithstanding hee hath no other matter to charge him withall In this cōmaundement also is forbidden all swearing vainely or falsely all swearing by those things that are not God as particular thinges against his word and therfore against the glorie of his name For if the commaundement forbid the neglect of his lawe generally it must needes forbid seuerally and particularly that which is against some seuerall particular cōmaundement We haue learned that carelesse contemning of his worde is reproued in this commaundement and the reason is because the Lord doth communicate his name and his honour therevnto whiche we may not take in vaine or without reuerence The same thing is to be saide for the vse of his name whiche he hath graunted vnto vs to decide controuersies doubtes of great importance withall that because there is in it the marke and print of his glorie wee must haue the vse of it in those matters with reuerence accordingly We deale not with the Lord in any communicating with his essence and euerlasting beeing that a man should imagine that hee can offer him no wrong vnlesse he rush against the heauens and violently run vpon his person he dealeth with vs by his worde and by his name if there be any villany wickednesse nay want of reuerence that way it toucheth his glorie pearceth the honour of the highest Blasphemous mouthes therefore that cannot be stirred in their affections but they wil by by be reuenged of the Lorde cast vp their choler in othes and blasphemie against his maiestie haue heere wel to looke aboute them and to remember that in such outrage they fight against the honour of the liuing Lord that wil aduance the same in the dishonour vtter confusion of them Is it not horrible blasphemie that a miserable man should seek to redeeme himselfe from contēpt by bringing the Lord vnder his foote and treading his honoure in the dust I doe not meane that periured persons who haue put vpon the Lord the person of Sathan in making him a protector of lyes be only these blasphemous mouthes that haue enterprised the defacing and dishonouring of the Almightie but those common swearers also in whose mouth the name of the Lord runneth so vsually so vnreuerently in common speeche The Lord hath lent vs the vse of his name to determine our doutes decide our controuersies that be of great importance and cannot otherwise come to light and that with such reuerence as vnto his honour apperteyneth He hath not left it to wait vpon our vaine words talke of no importāce to serue where our humor wil place it so that men are alwayes guiltie of high treson against his glorie in the vse of his name vnles both the weightines of the mater they haue in hand their reuerēce in the manner of dealing therin shall excuse them A man can no way be vnreuerēt toward his name but he shal in so doing be guiltie of his dishonour for those things wherin he hath left the marks of his glory as his name his word and sacramēts by the vse or abuse of them do truely witnes of the heart how it standeth affected towardes the honouring of him There was neuer man founde truely honouring God in his heart whose tongue was defiled with vsuall swearing and often vnreuerent vsing of his name Neither was there euer founde man truelie fearing the Lord that walked without all awe and reuerence of his worde The excuse therefore is vaine and vtterly vntrue that swearing is but a custome of the tongue and that their heart standeth reuerently affected towarde his name and glorie For it is the want of reuerence in the heart to God that fometh out such filthynesse at the mouth and the longe continuaunce of that impudencie in the heart hath brought the fruit thereof into the mouth which witnesseth sufficiently the corruption that is settled inwardly in the heart Let the common swearer then ceasse to seeke excuse by saying It is but a folish custome For that long custome of dishonouring the Lord in his mouth will proue that he hath had a custome to dishonour him in his heart of no lesse continuaunce Our communication must be yea yea nay nay that which is more commeth of euil But it is commonly said Something must be added or els men shall not be beleeued It is a pitiful thing that the credit of a Christian should be so little that to borrow beliefe for his common talke he must leaue no lesse pawne and pleadge behinde him then is his faithe and trueth the greatest treasures and iewels that he hath receiued from the Lorde If men would seeke credit by their wel dealing they need not to bring foorth so great assurance for it in their speaking It is likewise vnlawfull to sweare by creatures in asmuche as an othe giueth superioritie vnto that whereby they sweare and acknowledgeth it as a Iudge and discerner of secret hid things a bringer also of them vnto iudgement condemning the wicked in bringing his way vppon his heade and iustifying the righteous in giuing him according to his righteousnesse The giuing of this vnto creatures entreth vppon the right of the Almightie intituleth creatures vnto the honour of the creator who hath declared plainely that hee will not giue his glorie to another And therefore it is in the highest degree of reproching or rather blaspheming the Lorde in laying his chiefe honour open to the spoyle of a creature bringing a contemptible creature as it were to pray vppon the
of some trifleing worke that he doeth persuade him selfe that hee is so farre from chargeing his father that hee is become very helpfull vnto him bringing in a greate portion of that whereby the whole familie is mainteined wherevppon the father setteth him to some worke promising to giue him wages for it as he doeth vnto day-labouring-men that the ouerplus of his charges maye redounde to his owne profite alone When the foolishe impotent childe seeth by good experience that hee is not able to doe any thing to the maintenaunce of his liueing then hee is forced to acknowledge his fathers liberalitie and to confesse his vndeserued goodnesse towards him whiche before hee made no reckoning of pleasing him selfe in the foolishe persuasion of his owne earning vntill by good tryall it hath beene proued vnto him to bee nothing In like manner the Lorde our GOD willing that wee should take our selues as wee are in deede beholden to his mercie and onely cleaue to that is constrayned to bring vs from this folishe persuasion of our deseruings and earninges by our owne workes the persuasion whereof keepeth vs from magnifying of his mercies as wee are bounde and to set vs to worke for wages appoynting vs hyre for laboure and wages for a certeine number of workes wherein when wee shall haue taken tryall of our owne insufficiencie to mainteine our selues we shall be forced to lay holde of his alone mercies and in true humilitie acknowledge the benefite thereof whiche was a principall end that the LORD did looke at in loading vs with that so greate laboure of the lawe and exactinge a continuaunce in euery woorke thereof so streightly at our handes For the promise to bee receiued to mercie in the merites of Christe alone was made foure hundreth yeeres and more before the lawe whiche came in to driue vs by due experience of our selues to sticke wholy vnto the bountie of that his mercie whiche thing to be so he Apostle proueth by the nature of the lawe that was giuen For suche a lawe was giuen as by meanes of our weakenesse coulde not giue life And therefore sure it is that the LORD ment not that wee should looke for happinesse from the lawe and the obedience thereof but wholy from the mercies of God in Christe If there had beene a lawe giuen sayeth the Apostle whiche coulde haue giuen life surely righteousnesse should haue beene by the lawe But the Scripture hath concluded all vnder sinne that the promise by the faith of IESVS CHRISTE should be giuen to them that beleeue Wherefore the lawe was our Schoole-maister to bring vs to CHRISTE that we might bee made righteous by faith The Apostle sayeth that if there had beene giuen suche a lawe as coulde haue giuen life righteousnesse should haue come by the lawe Sure it is that the want which was in the lawe to giue life was not in it selfe for it did promise life vnto them that kepte it whiche promise made by the LORD to the keepers of the Lawe it were blasphemie once to imagine that hee woulde not or coulde not perfourme Therfore the want that was in the law to giue life commeth wholy of our infirmitie by reason of the weakenesse that is in fleashe and bloud as it is written to the Romanes That that which was impossible to the lawe in as muche as it was weake because of the fleash GOD sending his owne sonne in the similitude of sinfull fleash and for sinne condemned sinne in the fleash Greate is the opinion that fleashe and bloud hath of it selfe when the Lorde is constrained to bring a looking-glasse of his lawe for vs before we can bee brought to iudge rightly of our selues Great is the credit of our owne deseruing and earning by our well doeing when the Lorde to pull vs from it is forced to putt vs to the tryall of an impossible work Hardly are we brought from the opinion of our owne wealthie estate when the Lorde cannot be beleeued of vs telling vs the contrarie before hee hath layde before vs in his accounting booke our seuerall parcels of debte A Christian therefore is taughte by the ende that GOD had in giuing of this lawe to learne how harde a thinge it is to lay downe all lyking of him selfe and opinion of wel deseruing for his deedes in as much as the Lord is driuen to reckon with vs particularly proue vnto vs by plaine euidence that we are worse then nothing before wee can be made to let go the opinion that we haue once cōceiued of our owne good estate Therfore whosoeuer meaneth to depend truely vpon God must by the often sight of him selfe in the lawe be weyned from the opinion of his owne doeings while that in seeing his deformities so muche in euery parte by meanes of the sundrie and seuerall dueties that are commaunded hee be compelled by good tryall to acknowledge the benefite of his bloud whereby they are wyped away For it is the true tryall of our selues that maketh Christe to be of any reckoning with vs It is the true misliking of our selues that causeth vs to like of him How necessarie then is it for vs not onely to acknowledge a kinde of debte but to see the seuerall parcels thereof in euery commaundement growing to such a greate summe as should offer iuste occasion to thinke highely of him who hath brought vs a free discharge for these so many and sundrie billes of debte Let vs learne then often to go vnto the counting booke of our God to see in euerie commaundement the great debt that we are drawen into that wee may haue occasion knowen to our selues to be very greate why we should wholy beetake vs to the mercyes of our god It falleth out oftentimes that a manne who is deepely in debte for want of earnest consideration had of the seuerall sūmes parcels of the same may take it to be no greate benefite to be discharged thereof but when the particulars be summoned and brought in and in the whole thereof appeareth to be a great matter to discharge hee beginneth to chaunge his minde and to take him for a speciall friend that would offer to aunswere it euen so it commeth to passe with vs while in generall words of course we confesse our selues to bee sinners and therefore indebted vnto GOD but yet neuer truely consider by true tryall of our selues in euery commaundement what the particulars are whereof the generall ariseth so great Wee make no greate account of the mercies brought by Christe for the discharge thereof because the greatenesse of the debt and daunger for wante of summing the particulars is not truely knowen nor rightly considered of which is the thing that maketh a right reckoning bothe of our owne wante and also of his worthinesse in releasing vs from so greate daunger and debte By this we may clearely perceiue that so many as shall not often looke to their liues by the lawe doe neither knowe what wretchednesse is in them selues
vppon vs to let goe the care of that and there to keepe watche and warde where there is no assault made against vs As if sathan should sore assault vs with couetousnesse and labour to enter there breakinge downe the walles of sobrietie and temperaunce in these earthly profites whiche we should vse so soberly and temperantly as if we vsed them not and wee doubting no harme from thence should conuert all our munition and defence to vpholde the walles of gentlenesse loue and meekenesse when as in deede we are not assaulted with wrathe or displeasure Were not this a wofull kinde of warre to lay open where we are assaulted and to bee fenced on those partes where we are not once attempted Were not that a slender victorie for that man to bragge that he hath not one wound vpon his legges whose heade and shoulders haue borne off all It cannot be denied but many that goe for Christians boast themselues greatly of such kinde of victorie that their legges are safe because some grosse euils as reuengement or plaine oppression hathe not preuailed against them when notwithstanding their head is yet bleeding with the strokes of ignorance in GODS worde or carelesnesse of his glorie and their shoulders full of the scarres of couetousnesse or suche other like grieuous woundes This mischiefe is redressed by the lawe by the light whereof we clearely perceiue where the force of the aduersarie lieth soarest vpon vs that we may turne our prayers and all spirituall armour to that part especially So shall our prayers not bee cast off without care at aduenture and by custome but beeing bothe warned of great daunger which without the alarme of the law we would not haue feared and also hauing warning to what place the aduersarie directeth his power our prayers may carefully and directly stande against it Nowe let vs praye vnto our Heauenlie Father that we may learne by the Lawe bothe to bee humbled vnder his mercies and also to be directed vnto his owne good pleasure will to the praise of his name and our owne euerlasting comfort c. The fourteenth Lecture vpon the thirde Chapter of S. Iohn verse 16. So God loued the worlde that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perishe but haue euerlasting life AFter the knowledge of the Lawe and the vse thereof it is necessarie to speake of Christe who is the ende of the lawe howe by faith he is receiued bothe to iustifie vs from the curse and rigour of the lawe and also to sanctifie our hearts to such a liking of those duties that there are appointed to be done as bringeth with it the careful attending vppon the doing thereof This doctrine hath bene somewhat touched in the lawe but a more plentifull discourse thereof is yet required where the mater may be laide open more at large then hitherto we haue heard of For the perfourmance wherof this portion of Scripture that now I haue read vnto you promiseth verie muche Wherein we may vnderstande that the firste spring and founteine of our saluation is the loue of god That is the first cause the principal ground and chiefe beginning of all our happinesse and therfore it is set down here as the cause why Christ was giuen for our sinnes So God loued the worlde sayth the texte that he gaue his onely beegotten sonne The tender affection and loue of God towards vs is placed before that great gift to commend the goodnesse of it For not so muche the gifte as the minde of the giuer is wont to be considered This is noted by the holy Ghost with a speciall note of cōmendation in these wordes Herein is that loue not that we loued God but that he loued vs and sent his sonne to bee a reconciliation for our sinnes Likewise in the Epistle to the Romanes There is set against the single transgression of Adam as an ouer matche the grace of God and the gifte in grace or by grace The benefite and medicine of Christe his obedience was sufficient for the wounde of Adam his transgression to make it whole withall then remaineth as an aduantage or ouerplus the grace and goodwill of the Father wherin this medicine was lapped and closed vp which is the cause why he maketh a special note of the grace of God and of the gifte in grace or by grace These thinges are diligently to be obserued for they are the groundes of muche good doctrine that is established strongly hereby When we consider what that was that first turned the fauour of God towards vs we may not begin at ourselues as if it had come of our works preparing ourselues for him addressing ourselues towards his obedience we may not beginne at our merites nay we may not beginne at the worke of our redemption and the merite of Christe to make that the first thing that euer turned his heart towardes vs For here it is affirmed by the holie Ghost that he loued vs and therefore gaue his onely begotten sonne for vs When we come to the meriting of Christe we must not looke vpon the vertue of it without the good will and fauour of God wherein it was founded and from whence it hathe the worthinesse and merite that it hath So farre off then are our owne works from bringing their deserte with them and opening by themselues the gates of his goodnesse that the good will of God the father prepareth the way euen for the merite of Christe his passion Our owne woorkes come shorte of beeing the first that hath commended vs vnto God when bothe the good will of God the Father and the merite also of Iesus Christe haue beene there before them in our behalfe Let men therefore ceasse to say or imagine that their owne woorkes were the firste that euer spake one good worde for them when it is so assured by the word of God that they haue had friendes in that courte that haue done for them when al the credit of their owne doeings was vtterly reiected and coulde not be heard Whensoeuer therefore we seeke out the chiefe cause and the first spring of our blessednesse let vs come to the loue of God. For it is saide that God so loued the worlde that he gaue his onely begotten sonne c. Let vs take heede of beginning at our selues and our owne doinges For as hath beene saide it was the loue of God that did begin all our blessednesse yea and that euen then when we were enimies vnto him and therefore farre from deseruing any good thing at his hands which thing cōmendeth his loue aboue all the loue and affection that is to be found in the worlde For who hath euer beene knowen the Sonne of God excepted to giue his life for his enimies Therefore doth the holy Ghoste vppon iust cause affirme that the loue of God towards vs is herein sette out and commended aboue all loue and affection that we haue heard of because
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