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
shevve your selues like vnto him or else you mocke God in prophaning so holy and sacred a thing as the name of faith and righteousnes is Here vve see saint Iames his meaning out of this Text But these Popish mastiue Curres can no vvhit skill of this and vvhat is the reason Verily because they contemne God hovvbeit you shall heare them vvith open mouth talke of good vvorkes and a man vvoulde thinke to heare them debate thereof that they vvere Angels and yet you may see vvhat they are And I vvould to God that the vvhole state of their life vvere not altogether dissolute for a man shall finde neither Monke nor Fryar Doctor nor yet any of that shorne Rable but they are either rybauldes skorners of God vvhoremongers drunkards blasphemers To bee short it shoulde seeme that they had conspired vvith the Diuell to bring the vvhole vvorld vnto confusion And yet for all this they vvil pretend good vvorks and speake of nothing else And therefore it is no meruaile although they bee so blind But to speak but a vvord of that vvhich vve haue explaned out of saint Iames vve are to note that vve ar iustified but not vvithout vvorks yet vve are iustified vvithout vvorks vvhen vve say that vvee are iustified but not vvithout vvorkes vve separate not this And hovv so verily because that he vvho is iustified before God by faith is as much to say that God forgiueth him his sinnes beleeueth in the passion and death of our Lord Iesus Christ and knoweth that by his resurrection he receiueth life from him So then vvhosoeuer beleeueth after this sort is not iustified vvithout vvorkes And vvhy Because that God bestovveth his holie spirit vpon him vvhich so reformeth him as that good vvorkes cannot be chosen but be ioyned together vvith faith And yet is the other saying also true to vvite that vve are iustified vvithout vvorkes that is to saie vvithout any helpe of good vvorkes so as vve alvvaies remain bound vnto God Here vvee see tvvo places vvithout altering the vvordes vvherein it should seeme they vvere altogether diuers and sundry as to say that we are iustified without works that we are not iustified without works howbeit the meaning is that works are not for all this the cause of our saluation as to make them merite any whit before God so as to accept vs according to our worthines But it is because that as I haue already said our Sauiour Iesus Christ beareth vs not onely a simple grace and fauour but a double that is to say that on the one side he couereth all our iniquities and offences through his pure obedience and appeaseth the wrath of God his father by that Sacrifice which hee offered vp once for all to make satisfaction for our sinnes And yet hee so ruleth and gouerneth vs in the meane while by his holy spirite whome hee hath receiued in all fulnes and resteth vpon him that if so be we doo not abuse his grace bestowed vpon vs we are freed from the bands of Sathan that we might take good heede as S. Peter saith not to follow the lusts and desires of the flesh This then wee see may suffice for the exposition of this place Nowe Moses addeth immediately following that God spake againe vnto Abram and said I am the Lord which brought thee out of Vr of the Chaldees to giue thee this Land to inherite it Here we see that God reitereateth his promises for the confirming nourishing and increasing of Abram his faith vntill such time as it was growne vnto a full perfection VVherevppon wee are to conclude that although Abram was the mirrour and patterne of all the faithfull and the very Image of righteousnes yet was his faith imperfect For else the promise that is here set downe were superfluous For if the faith of Abram was so throughly confirmed as that it coulde not bee amended God needed not to haue spoken any more And why so The promises haue this vse and benefit that they draw vs vnto faith and when wee haue gotten it they are to leade vs to the right way to incourage and stirre vs vp to goe on valiantly to refresh vs when we are almost weary to augment our vertue when it beginneth to faile and to be weake Here I say we see why our Sauiour Iesus Christ testifieth declareth vnto vs of his meere goodnes that he is our God that is to begin faith in vs or els to bring it to perfection And therefore wee must conclude that it was needfull for Abram to goe somewhat further And hereby we see that although our faith be vnperfect yet that God ceaseth not to iustifie vs. And what is the reason Because he imputeth not the infirmity that is in it vnto vs but how euer it is wee are here admonished by this place not to bee preuented by any foolish opinion of our owne as a great many of men are who thinke themselues to be such great Clarks as that they will not once vouchsafe to come any more vnto the schoole of God Let vs therefore vnderstand and know that although our faith were greater and more powerfull than now it is yet must wee be schollers all our life long to haue the word of God sounding in our cares and to haue our memories rubbed ouer refreshed that we might not forget that which wee haue learned that that which hath not taken deepe roote in our heartes may receiue a better and deeper impression and that God when he hath cast his seede into vs according to saint Paul his comparison wee may daily water it in vs For it were not inough to haue the seede cast into the grounde without God shoulde sende downe raine from heauen and bedewe it for when the husband-man shall haue done his duety in tilling the lande it is to no purpose without GOD should giue increase thereof from heauen Euen so must it bee with vs when as wee shall haue receiued the seede of the incorruptible life GOD must raine downe from heauen that is to say hee must continually benefite and strengthen our faith which cannot be except we be daily instructed from his mouth Let vs nowe come to the contents of this sentence I am the Lord which brought the out of Vr of the chaldees These words here are inserted for Abram to cause him to eschew all Idolatry and superstition wherein he had been hertofore brought vp For as it is often shewed vnto vs out of the holy Scripture that we must not worship God confusedly nor imagine him to bee such a one as we thinke But wee must know what God that is which we must flie vnto and must bee separated distinguished from all the imaginations deuises of mans braine whereby we so greatly deceiue our selues and are also deceiued by Sathan And that is the reason which S. Paul maketh in his Epistle to the Hebrewes the eleuenth Chapter and the sixth verse saying When wee will come
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
our sinnes And thus much as touching the definition of the word And yet wee are taught that it is the proper office of God to iustifie vs. For he saith that he was in Iesus Christ in recoÌ„cilng the world vnto himselfeâ— and besides hee is ouâ— righteousnes that is to saie hee alloweth and liketh of vs why then is it sayd that faith iustifieth Forsooth euen this way for if wee did looke vnto the principall cause and sought out who is the Authour of our saluation wee would still saie that GOD of his meere goodnes iustifieth vs because hee hath mercie vppon vs imputeth not our sinnes but pardoneth vs. Now it is Iesus Christ also that for his part iustifieth vs because hee is the verie true matter of our iustification Where then must we seeke after it In the washing of his blood which hee shed for vs in the sacrifice which hee offered for the recompence of our sinnes in that hee rendered full obedience in such sort Ioh. 17. as that all our offences are buried and blotted out because hee was sanctied for vs as in the seuenteenth of Saint Iohn it is saide Thus then we see after what maner and degree Iesus Christ iustifieth vs. Now in that it is saide that faith iustifieth vs is not by reason of the power and venue that is in it or for anie woorthinesse that it hath And herein it is that the Papists are deâ—â—â—ued for they make a comparison betweene faith and workes and say how is it that faith iustifieth more then loue For S. Paul saith That Loue is greater then Faith True it is that they mistake this place but admit that loue were more worthy then faith For we do not now speake about such trifling toyes as to say that hee were worthie to be the greatest king in the world that could may nure and dresse the ground as wel as any husband man or vine-dresser And euen so fareth it with faith for it iustifieth vs not as I haue already said for any excellency that is in it selfe but because it borroweth that of Iesus Christ which is wanting in vs. And therefore is it that S. Paul saith That the righteousnes of faith ouerthroweth and maketh voyd all the righteousnes of workes and whatsoeuer worldly glory else And therefore the Papists are herein too too blockish and wee for our partes are so much the rather to rest vpon this point which we haue already spoken of that is to say that we are iustified by faith to wit that the way to make vs to bee acceptable vnto God is to haue vs laie open a ready way vnto our Lord Iesus Christ that thereby hee may applie his righteousnes vnto our selues Here wee see then that faith is the only meane and instrument but that God is the cause and author and that all praise belongeth vnto our Lord Iesus Christ who is the right and true matter and substance thereof And this is it that we are here to remember And consequently we see also that the Papists do too too foolishly cauill to say that faith it self is a worke and that if we be iustified by faith that then workes are not excluded And to proue their matter withall they alledge that which is written in the sixt of Saint Iohn Ioh. 6.29 This is the worke that God requireth of you that you belieue in his only Sonne Now Iesus in this place calleth faith a worke as if he should haue sayd you see whereat you must ayme and applie your whole studie for the questioÌ„ is not that the worke should merit And besides if wee did confesse that faith were a worke which indeed it is not yet iustifieth it not as a work done by vs for if I giue almes and pretend therby to merit before God see how I shuld bee iustified by my woorkes if I helpe my neighbour and trauell to do good vnto this man or vnto that as they shall haue neede Loe how I should be iustified by my workes Now the reason is cleane contrarie in faith for in confessing that we are all accursed and that by faith we receiue that which God offereth vnto vs we bring nothing with vs on our behalf but come empty fisted vnto him Faith then iustifieth not by bringing anie worthines or merit with it vnto God but because God receiueth from Iesus Christ that which hee presenteth vnto him in our name And this confession must goe before that there is nothing in them which keepe such a course that is to saie to demand righteousnes at Gods hands wherof they are vtterly void And therefore we see that the Papists herein deale verie foolishly to say that we are iustified by a worke if so bee wee bee iustified by faith Now faith is a sacrifice wherewith God is pleased because he is thereby honored and praise and thankes rendred vnto him who is only iust and good and yet are we not iustified by the power and vertue thereof To be short when God iustifieth vs by faith there is in this iustifying enclosed the grace which hee bestoweth vpon vs because hee will not see and behold the infirmitie which is in our faith Faith then iustifieth but yet as it is defectiue and imperfect and yet therein it iustifieth How can that be being defectiue and imperfect Yes well inough for as I haue alreadie said it is not required at the hand of faith to do any such thing as hauing power of it selfe to iustifie but receiueth simply that which is giuen it to doo it from God And therefore if wee haue but the least sparke of faith as a man would saie with this conclusion that there is no life in vs but that which we haue in Iesus Christ and that all fulnesse is in him from whom we draw that which we haue and wherwith we are filled without all doubt we haue then inough Wherefore let let vs learne so to belieue in our Lorde Iesus Christ as that when soeuer we shall stand in doubt wee yet neuer cease to submit our selues vnto his mercy which can neuer faile and continually flie vnto him knowing right well that all perfection of righteousnes is in him and is such also as that we shall be made partakers thereof and that although we had but the least drop of faith as Saint Paul saith Rom. 8. and were enuironed and laden with this huge heape of corruption and sinne that is in vs whiche bringeth nothing else with it but death yet if Iesus Christ be in vs there is life that is to say the rest of the infirmities and corruption of our flesh whatsoeuer els that may hinder our saluation shall all bee abolished by the spirit of our Lord Iesus Christ if we haue neuer so litle a portion we shal be of whom sure to liue for euer Let vs now prostrate our selues before the maiestie of our good God in acknowledging our sinnes beseeching him to make vs feele the power and vertue which hee
had no forme or fashion Thus wee see what a iolly imagination the Papistes haue whereby they declare that they know not what faith is For it is an absolute and singular gift of God And after it is said That we receiue the spirite of adoption by which he so renueth and also incorporateth vs into our Lorde Iesus Christ as that wee are made members of his bodie and withall newe creatures VVee see then that the Papistes knowe not these things neither yet vnderstand the principles and rudiments of Christianitie no more than brute beastes without sence And vvhat a feareful thing is this that they do nothing else but brag of these things And yet they thinke themselues to be the greatest diuines in the vvorld vvhen as they haue made a distinction forsooth betvveene vnformed and formed faith vvhich is as much as if they had said a God in vvhome is no povver nor vertue then a God who shevveth himselfe povverfull and iust And thus haue they forged vnto themselues a double faith And vvhy then doeth S. Iames vse here this vvord And vvhy do vvee vse this vvorde Church This vvorde Bishop this saying Gods seruice Deuotion Zeale But vvhen vve speake of the Papistes vve neuer yeelde vnto them in truth that they haue any church vvhich is to be obeyed For in deed they haue nothing but some ruynes of a Church and a certaine canuassing and tossing of seruice of their ovvn deuising and as they thought to serue God vvithall But that is the Church vvhere God dvvelleth by his vvorde Aftervvard vvhen vvee speake of them vvee vse honourable vvordes and yet our meaning is none other but that they vsurpe these titles vvith iolly shevves markes Hovvbeit vvee do not altogether stand vpon vvords And after this manner dealeth S. Iames for he standeth not vpon the vvorde but taketh vpon him to speake of the friuolous vaunting vvhich vvas in the mouth of these scoffers that vvould be taken for good Christians saith your faith that is to saie that faith vvhich you talke of is nothing As if vvee should aske the question at this day vvhat is the Catholicke Church vvhich the Papists so bragge of Surely it is a very harlot For vve knovve that the true Church is the spouse of our Sauiour Iesus Christ vvhich ought to bee purged and vvashed vvith his bloud Eph. 5.27 1. Tim. 3.15 that she might bee as saint Paul saith vvithout spot or vvrinkle and after that to bee the piller of truth And in steede hereof beholde a den of the eues and an harlot vvhich hath corrupted all the seruice of God and begot nothing but Bastards Thus should vve say and then vvee see that vvee should not thinke saint Iames his phrase of reasoning to be strange because it is an ordinarie and common thing amongst vs. VVe novv then first see that vvhen it is saide that Faith iustifieth vs vve speake not of Faith but after the accustomed manner But vvhen saint Iames saith that faith vvithout vvorks is dead it is to barre such as abuse this name and haue a iollitie to bragge and glorie thereof but in deede haue it not Let vs come novv to the second part vvhen saint Iames saith that vvee are iustified by our vvorkes it should by this seeme that hee is contrary vnto saint Paul Novv vvorkes must not be ioined vvith faith to part halfe stakes vvith it as vve haue already said For if that vvere so then vvee should neuer bee certaine and sure And therefore all consideration of our vvorkes must needes bee excluded or the calling vpon God vvith true confidence to bee taken for his children to hope for the inheritance of the heauenly life vvhich is promised vs vvorks must needes be laid aside for vvhat vvere it if vvorks iustified Novv this vvorde Iustifie is not taken in saint Iames to be approoued before God to reconcile vs vnto him and to make him receiue vs as his children Hovve is it then taken Euen as himself declareth it vvithout any other exposition For he addeth that Abram vvas iustified vvhen hee vvent about to offer vp in sacrifice his sonne Isahack Novv vvee neuer yet read that he sacrificed him to vvit that he meant to make a sacrifice of his sonne vnto God vvhat meant hee then Forsooth this obedience vvhereof vvee shall hereafter speake vvas it that iustified Abram If vvee did speake of the approouing of that vvhich he had at that time done and vvas yet not indeede done VVee must therefore conclude that saint Iames speaketh not in that place hovv vvee are acceptable vnto God but how vve are made righteous For vvhat a blockish speech vvere this to say that the sonne had begotten the Father Novv vvee right vvell knovv that faith is the mother of righteousnes that is to say that it is the meane and instrument by vvhich vve are reconciled vnto God and allovved for his children And therefore faith must go before righteousnes for it is the meane cause the instrumentall or formall cause as vve call it Let vs novv come vnto the obedience of Abram vvhen he vvas readie to sacrifice his sonne for if that be the cause of Abram his righteousnes it must needes be that it vvent before For vvhat a doltish speach vvere this to say that the corne that shall grovve a yere hence shall feede me from this day vntill this time tvvelue monethes Novve there is not the least childe in the vvorld vvhich seeth not this Novv there vvas a long time part before God commaunded Abram to sacrifice his sonne and yet vvas he iustified before VVe see then in summe that vve neede not to looke for any glose out of saint Iames his vvords he saith that he vvas iustified that is to say that he vvas shevved to be iustified For these Scoffers against vvhom hee contendeth saide vvee are iustified by faith and therefore vvhat need vve to take any great care to serue God seeing our vvorkes are of no vvorth neither any reckoning bee made of them in time to come Novv first and formost they peruert all in saying that there shall bee no reckoning made of vvorks For they shal come in account vvith the grace of God But vvhen they shall scoffingly say that it is to no purpose to doo good vvorks is as much as if they vvould teare Iesus Christ in pieces For by faith vve receiue him and are vnited vnto him vvith this condition that he reconcileth vs vnto his father putteth avvay our sinnes and regenerateth and gouerneth vs by his holy spirit And these are inseparable thinges as vve haue alleaged out of saint Paul Seeing then it is so saint Iames had good cause to say how can you be iustified without works For Faith saith he without workes is dead And besides if you bee the faithfull children of God you can be none othervvise iustified than your father Abram vvas Novve Abram vvas so iustified as that good vvorkes vvere ioyned vvith Faith And therefore you must
SERMON of Maister Iohn Caluin on the Historie of Melchisedech Wherein is also handled Abrahams courage in rescuing his Nephew Lot and his Godlines in paying tithes to Melchisedech Also Abrahams Faith in belieuing God comprehending foure Sermons And Abrahams Obedience in offering his sonne Isaack in three Sermons Translated out of French by Thomas Stocker Gent. LONDON Printed by Iohn Windet and are to be sold at the shop of Andrew Maunsell in the Royall Exchaunge 1592. TO THE RIGHT HONOrable Syr Robert Cycill Knight one of her Maiesties most honourable priuie Councell AS it hath been for the most part right Honorable a very commendable and orderlie course amongest the learned as well diuine as prophane writers to publish their workes to bee read and heard of the common people either in their owne vulgare toong for their benefit or els in Hebrew Greeke or Latin for the learneder sort so hath been also their maner to dedicate them vnto some honorable or worshipfull personages for the patronizing of those their paines and trauels which their doings haue at this present made mee presume vppon your honourable curtesie to dedicate this my trauell of these Sermons of Maister Iohn Caluin translated by me out of French into English for the benefit of my Country men that vnderstand not the same language Most humbly beseeching you Sir to accept hereof as a tokeÌ„ of my pore good will towards you not in respect of my trauell which is but rude and of no worth but in regard of the worthines of the matter and of the graue and reuerend handling thereof by mine Authour The Lord of Lords increase all honorable and godly vertues in you that you may be as excellent a Magistrate in this common-weale as your honourable and most wise father hath of long time been and stil is with prosperitie in this life to his diuine pleasure and after the course of this time ended perpetuall ioy and felicitie Your Honors at commandment Thomas Stocker The Translator to the Christian Reader THou shalt receiue here ChristiaÌ„ Reader these fewe Sermons of Maister Iohn Caluin for thy benefit if thou wilt diligently read them without a preiudicate mind Where in the first three thou shalt finde how Abram deliuered his nephew Lot from the hands of those which had taken him prisoner and wherein also is handled who they are that ought to take warre in hand and how farre they ought to proceed therein In the next foure is handled the doctrine of iustification and saluation by Faith onely whereby such as are ledde away by a false opinion of their good workes and frree will may greatly profit themselues and lay fast hold vpon Iesus Christ alone for their righteousnes and sanctfication knowing how greatly these two graces must bee distinguâ—shed and not confused and that although they bee neuer so closely tied and linked togither yet whosoeuer he is that will be said to be reputed to be righteous and acceptable before God by the benefit of his onely beloued sonne and in the meane while haue no care nor conscience ne yet will shew any signe and token of the amendment of his life and liue in an holy conuâ—rsation that man I say must needs diuide them and cut in sunder the inseperable bond of them as much as in him lieth striueth to dismember Iesus Christ who by his righteousnes hauing made vs good trees doth also sanctifie vs to cause vs beare bring forth good fruit In the last three there is haÌ„dled AbrahaÌ„s obedience in the sacrificing of his son Isahac which was a woÌ„derfull trial so that in this thou maist see that Abraham who is by the spirit of God named the father of the faithfull was all the course of his life maruellously tried And therfore as many as will be indeed the children of faithful Abraham must walke in his steppes and abide many hard trials all their life long except it shall please the Lord in great mercy to forbeare them Let vs therfore beseech the Lord of all mercy in the name of this great mediator by whom alone we haue accesse vnto the throne of grace daily to purge vs more and more to the end that by his holie spirit we may bring foorth more and better fruit then we haue yet heretofore dene that it may all serue for his glory and the edification of his whole Church Farewell Faultes escaped in the Printing Page Line Faultes Corrections Pa. 4. Li. 24. been peaceably liued peaceably 60. li. 1. mighty aray mighty Army 60. li. 15. and vnto himselfe and not vnto himself 65. li. 30 Aduichilate Adnichilate 84. li. 28. and to apply then to apply 86. li. 14 sophisled sophisted 102. li. 7. Aduichilate Adnichilate 102. li. 18. may remoue might remoue 102. li. 18. the same may remoue might remoue 109. li. 6. OF HER OF HVR 158.  without we haue without doubt we haue THE FIRST SERMON of the Historie of Melchisedech wherin is also handled the deliuerance of Lot done by Abram Gen. Cap. 14. 13 Then came one that had escaped and tolde Abram the Hebrew which dwelt in the plain of Mamre the Amorite brother of Eshcol and brother of Aner who were confederate with Abram 14 When Abram heard that his brother was taken hee brought foorth of them that were borne and brought vp in his house three hundreth and eighteene and pursued them vnto Dan. 15 Then he and his seruants diuided themselues against them by night and smote them and pursued them vnto Hobah which is on the left side of Damascus 16 And he recouered all the substance c. WE are to proceed in the historie which yesterday we began with all concerning Lots deliuerance And first wee may behold the great goodnes fauour of God towards Abram in giuing him the meane for the rescuing of him And mark why Moses especially saith That one which had escaped came vnto Abram the Hebrewe True it is that this word is not spoken by way of reproach For the Tribe of Eber was there so called And Eber was descended of Sem as heretofore wee haue declared so that now God had seperated Abram in such sort as that he should not be tainted or polluted amongst the Cananites Neuertheles how euer it is Moses gaue him this title as if hee should haue said Thou art but a straunger a new come ghuest in the land of Canaan And besides no maruell though there was no account made of him sith he had neither kinsfolkes nor yet friendes there And yet for all that God graunted him such fauour and priuiledge as that when time and place serued hee was aduertised of the euill that was betide his Nephew that he might helpe to rescue him Now Moses addeth that hee was in league with some of his neighbours And yet we see that he was not long before driuen to wander from place to place this way and that by reason he was euery where discurteously entreated for where euer hee
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
the law and rested theron and vtterly contemned the grace of our lord Iesus Christ And what was the reason Forsooth because he looked no further but vnto the dead letter and outward shew thereof as when it is saide Thou shalt not kill in verie deed he right well knew that he was no murtherer Afterward it is said Thou shalt not commit adultrie neuer any man knew him to be a leacher or whoremaister Next after Thou shalt not steale neither yet was it euer knowne that he was a theefe And therefore he thought himself to be cleare before God Thus wee see how in what a sound drowsie sleepe he was in his vaine flatteries But afterward God awakened him and drew him further on and made him enter and search into the depth of his thoughts And where it is said Thou shalt not couet then he saw himselfe so conuicted and condemned as that there was no more absolution for him For he felt a great many of vanities in himselfe that tickled him his weakenes made him thinke vpon many temptations and hee knew that he was not able to discharge himselfe of the hundreth part of the loue of GOD which ought to be in al the faithful This did Saint Paul know and so we see how that he like a miserable dead man forgot his life whereof he was beguiled deceiued acknowledged himself to be altogither like a wretched rotten carkes before God For the law so slue him as that hee had nothing in the world to presume vpon in himselfe And therfore as I haue alreadie said wee may see that there is an especiall reason conteined in the lawe of God to shewe vs that there is nothing in vs but coÌ„demnation For we must chiefly stand here vpon euery commandement Wee must haue but one only God And what is he how must wee honour and serue him Seeing then that we must be wholy bound and tied vnto him let vs looke after none other good felicitie nor reioycing but to glorifie him let there be neuer heard from our mouthes anie thing els but praises thanksgiuing vnto his maiesty let it not be perceiued any maner of way but that we forsake the world and wholy desire to come vnto him to magnifie his name as he worthily deserueth Thus then wee see the foure Commandements of the first table set here before vs. Now when we shal haue throughly serched the contents of them let vs theÌ„ come to the examining of our selues and we shall finde that in steed of resting vpon him we are become verie wilde roges vacabonds and such also as that our thoughts imaginations do lead vs and carry vs away euery where And first let vs come to speake of praier for this action should cause vs that are here beneath on the earth to haue our cogitations in heauen because we are then as it were in the presence of our God And yet notwithstanding when wee do praie what a number of friuolous imaginations shall wee haue in our heades which will holde vs their captiues And seeing it is so what must be the rest of our whole life Euen the lyke will become of all the Commandements of the lawe when as we shall compare them with our liues And therefore wee shall not finde one onely death but an hundreth thousand Furthermore wee see also how God in his lawe meaneth to touch vs to the quicke for it is sayd that the heart must in deede and in good earnest bee wounded For after that this sentence is pronounced Deu. â—7 26 Cursed bee hee that shall not doo all thinges which heere are written hee is not contented alone to bee Iudge and to haue thus condemned vs by his owne mouth but will haue the people also to say Amen that is to say he wil haue euery man to condemne himselfe willingly and of his owne accord and so be altogither held as condemned confessing the sentence which he hath giuen to be iust and right So then we see how the law driueth vs so to enter to examine trie our life that we shal finde no hope in our selues but bee driuen to seeke the beginning of our righteousnes at our Lord Iesus Christ his hand Now we see that these two things are as contrary one to another as fire and water as to be accounted righteous before God by our works and to be accepted of him by the vertue and power of faith For as Saint Paul saith if wee should bring any thing that is ours no doubt of it God should then be beholden vnto vs although wee were neither wholly nor yet perfectly righteous yet how euer it were there might some proportionable reward be done vnto vs. But it is saide that faith and workes can neuer agree togither and therefore this must be our conclusion that when we are iustified by faith workes must needes cease and be nothing worth Now this at the first sight may seeme to be an hard kinde of speech to wit that faith and good works can neuer go togither for it might seeme that if faith onely iustifieth that the raines are slacked and let lose to all iniquitie Gal. 3.12 Now S. Paul speaketh this according to a certaine qualitie and regard as he also speaketh of the law and faith the law saith he can no way agree with faith for they are two incompatible things And in what sort For is not God as well the Authour of the law as of the Ghospell Is there any contrarietie or repugnancie in him without doubt no for hee is vnchangeable Why then findeth S. Paul such a contrarietie betweene the law and the Ghospell Forsooth it is in respect of our iustificatioÌ„ And euen so is it between faith works and the contrarietie is this because workes are made merits And that which is more we can doo no good worke but by faith as wee haue already said and hereafter shal be more largely handled For the cause and the effect are not contraries but when we wil establish any merit in our works that is to say when as we wil go about to make theÌ„ auailable to obtain fauor at Gods hand to satisfie for our sinnes to be short when as we would bring them in to serue vs for our saluation this is vtterly to ouerthrow faith by this means make it of no worth Thus then we see that it is not without cause why Saint Paul concludeth thus That seeing we are iustified by faith then are workes of no value but must be quite and cleane shut out of the doores for any opinion that wee ought to attribute vnto merites or vertues whereby to please God withall Now we are here eftsoones to note that God of his meere liberalitie iustifieth vs and searcheth after our miseries to sustain them that he might be knowne to be only righteous the commendation of our saluation to bee absolutely giuen vnto him accordingly as Saint Paul right well noteth both in
be as a man would say fiue times as much founde to weigh it downe and when wee shall thinke to paie him with halfe an ounce he wil finde matter inough to condemne vs in fiue times as much And what shall become of vs then Let vs therefore learne rightly to know what wée are that wee be not in the ende found worse then naught And let vs consider as I haue alreadie sayd that wee can neuer be saued except we be assured that we may call vpon God as vpon our Father Now besides this first abuse there is a second which is that they that thinke to be iustified by their merites doo neuer consider that not one of our workes is good when as God will looke straitly vnto them for as I haue already said although we should keep the one halfe of the lawe or three partes of it yet were it all nothing for we should all be condemned if we failed but in one only point and yet there is another reason to wit we neuer once came neare the accomplishyng of the lawe either in whole or yet in part And how so we saide yesterday that God iudgeth not of our workes as we imagine For hee hath his owne weightes and balance And how iudgeth he them Forsooth he looketh whether the heart be pure and cleane from all fleshly pollutions And where shall a man finde such an heart We are euer mashed in a great many of wicked affections and although they reigne not in vs yet can we not be altogither rid of them Moreouer we shall neuer finde such a zeale in vs to glorify God as we shuld but that there will be alwaies some infirmitie we may haue a good meaning to do well but yet it shall not bee so perfectly done as that it may stand before his face Now we do not here speake of this as to say I thinke and I suppose but wee must conclude and saie God hath said so and God alloweth and liketh of it And therefore we should be very far of from deseruing any thing before him nor yet be quiet in conscience for ouer and besides that we faile in many things and that there is no man but hath alwayes some remorse of conscience although we thought to do the best that wee possibly might yet were it altogither halting and lame Yea and there may bee also some infirmitie that may pollute euen very good workes in deed For was there euer a better woorke then that of Abram Ge. 22.10 when hee was readie to kill his owne sonne And yet notwithstanding his heart was touched with many sorrowes and griefes which shewed his weaknes Thus then we see that this worke was poluted before God could not be reputed to be anie merit What shall we say then to that which we do considering that none of vs all but is soone staied when as we shall once be spoken vnto to go that way And although we would gladly employ our selues to serue God faithfully yet goe we not so rightly and soundly on as we should by the hundreth part And must we needes be continually vexed vnquiet yea verily we all know it without we wil be too too blind Now as I haue alredie said we must assure our selues that God loueth vs receiueth and accepteth of vs as if we were righteous And from whome haue we this priuiledge Wee must come to that saying of Saint Paul to the Romanes Rom 10. which is we must looke vpon our lord Iesus Christ For when our saluation is spoken of then behold the glorious heauen we are by and by on the one side astonished and amazed thereat because we are not worthie once to come neare it And besides wee see on the other sides hell standing wide open before vs to swallow vs vp because wee are horrible wretched sinners And then will we say Who shall ascend into heauen For it is impossible that wee should come there for where are our wings to flie vp thither And besides as I haue already said hell standeth gaping wide open readie to receiue vs if so be that he wil giue iudgement against vs and then we will saie how know we that we are pardoned and forgiuen but that God may verie well throw vs downe headlong into the bottomles pit of hell Now hereupon Saint Paul answereth and setteth downe the remedie which is this that we must not doubt but that heauen is ours And how shal we be sure of that Forsooth because that in the person of Iesus Christ we know it to be set wide open for vs. And therefore the asking of this question doubtfully Who shall ascende into Heauen Saint Paule saith Is to fetch Iesus Christ downe from thence For wee knowe that the Sonne of God hath saide That there are manie Mansions in his fathers house and that hee hath not taken them for his owne perticuler benefite but to the ende to receiue vs togither vnto himselfe as fellowe heires with him As concerning hell he descended into it for hee suffred the torments and paines which wee should haue suffered hee suffered the horrible torments of Gods wrathfull curse which made him cry out and saie My God mys God why hast thou forsaken mee Euen so then when as we make our saluation certaine then we may see that we are assured And that also is his meaning where he saith Ro. 8.33 Who shall laie anie thing to the charge of Gods chosen He is angry with Sathan and with whatsoeuer is against vs as if he would haue said seeing that wee haue forsaken all our arrogancy and haue no such imagination as once to thinke that we can bring anie thing of our own with vs vnto God to make vs acceptable cōsidering that we know that it is of his owne free mercy and goodnes that he hath chosen vs as also called vs vnto him selfe by the Gospel let the diuel with all his suppostes accuse vs as much as they lust yet will he iustifie pardon vs how Forsooth saith hee behold how our Lord Iesus Christ maketh intersession for vs by the power and vertue of this praier forsomuch as hee is our Advocate for the appaising of the wrath of God his Father by this we see how we are pardoned And this is the certaintie wherof he speaketh in another place as we haue already said Rom. 4. This also is shewed vnto vs in the person of the poore publican that is to say of the customer whom the people scorned whē he came vnto God to pray Lu. 18 1◠12.13 He came not vnto him after a bragging sort howbeit hee verely belieued that God wold haue mercy vpō him therin he was bold as we all also must be as in the Epistle to the Ephesians it is sayd Ephes 3. But when hee looked towardes him he humbled himselfe and was ashamed crauing nothing but pardon and Iesus Christ said that he was iustified euen with that
hath giuen vnto his onely sonne that we might thereby be drawne and wholly cleaue vnto him And that wee may learne to be gathered togither vnder the confidence which hee hath giuen vs in him fighting against all our infirmities and in the meane while that all presumption and pride be cast downe in vs and that there remaine nothing else in vs but to confesse that as he is iust so also that it belongeth to him to poure out his righteousnes vpon vs to the ende wee may enioy the fruite which proceedeth thereof to wit the inheritance of the heauenly life And that hee will not onelie c. THE FOVRTH Sermon of Iustification 6 Abram beleeued the Lord and he counted that vnto him for righteousnes 7 Againe he said vnto him I am the Lorde that brought thee out of Vr of the Chaldees to giue thee this land to inherit it WE said yesterday that when God had once receiued the faithfull into his grace and fauour that he acknowledged and maketh knowne also that which he bestoweth vpon them For by faith we receiue the holie Ghost because Iesus Christ cannot be separated from it And therefore wee must needs be renewed when as we beleeue God because we apprehend his power which hee offereth vnto vs to communicate with vs in his sonne Now God cannot set light by and reiect his owne gifts wherefore hee must accept of these workes which hee giueth vs not that they are worthy as we haue alreadie said because there is alwaies some infirmities so to corrupt them as that they are vnworthy either to be accounted of or receiued And although God should find fault reiect whatsoeuer good that we able to thinke or doo yet could we in no wise accuse him of crueltie And why so Forsooth because they may be alwaies amended and yet doth hee accept of that which is not worthie the acceptation al because he acknowledgeth vs for his children and also vpholdeth vs as by his Prophet is saide If then wee aske why God alloweth of our weake affection in seruing of him It is because he beareth with vs and would not haue vs marked as mercenarie and hired men but contenteth himselfe to see vs serue him franklie and freelie none otherwise than as a naturall father requireth at the handes of his childe For although a childe shall marre that which his father setteth him to doo yet is the father glad when as he hath seene that in very deede his meaning was to doo it well Euen so fareth it with our good God who bearing a fatherly loue vnto vs forgetteth whatsoeuer defect is in our workes and will not call them to an account Here I say wee see in summe how that ouer and besides our persons wee are iustified also by that we doo that is to say that God accepteth both of our selues and of our workes also as righteous And let vs also see from whence this word Reward whereof the Scripture so often speaketh proceedeth For God sheweth not onely in the lawe but also in the Gospell that they which serue him faithfully shall not lose their labour nor be frustrate of their hope And why so Verily because their Reward is surely laide vp in heauen But how can this agree with that which wee haue alreadie said That is that if our works iustifie vs then must faith and the promises as saint Paul saith be of none effect Now wee shall see them agree right well together when as one of them shall depend vpon another But if we shall on the one side put our works in one ballance and the grace of God in another without doubt we shall find great contrarietie Neuerthelesse when as wee say e that God hath mercie vpon vs because wee are sinners and that when hee hath regenerated vs by his holy spirite that hee alloweth and liketh of the good which he hath put in vs albeit it be nothing in respect of the ill that remaineth When we shal speake after this manner it is as much as if wee should say that first God is mercifull vnto vs and doth not impute vnto vs our sinnes and iniquities but adopteth vs who were lost and damned soules to bee his children And in the second place it is said that hee iustifieth vs also by our works and that because he is mercifull and will not iudge vs rigorouslie neither regardeth them what they are to esteeme of them as worthy or meritorious But dealeth in this behalfe as a natural louing father doth And herein in I say Math. 9.13 1. Tim. 1.13 2. Tim. 1. Tit. 3.5 is no repugnancie And so although our Sauiour Iesus Christ saith that hee came to call sinners and not the righteous and although saint Paul also saith that he came to call sinners to saluation and that it is not for any workes that we haue done that the inheritance of the kingdome of heauen is prepared for vs but because he is louing and kinde vnto vs and is disposed to bestowe his infinite goodnes vpon vs and yet for all this receiue we reward that is to say that when we haue serued God we shall be rewarded as oftentimes it is saide in the holy Scripture Thus we see that after this sort these two places which seeme to be repugnant one to another agree very wel together that is that by Faith we are imputed righteous and that the zeale which Phineâ—â— had in maintaining the honour of God and purging the Sanctuarie which was polluted Num. 25.7 Psal 106.30.31 was imputed vnto him for righteousnes Heere wee see when Phinees the Priest sawe so infamous and detestable an act to bee committed by an Adulterer and an Adulteresse in the Sanctuarie as could not bee a greater and such a villanie as the like was neuer heard of in Israell that the Lord so armed him as that he slewe them both and it is saide that it was imputed vnto him for righteousnes Now this was a vertuous worke and therefore shuld seeme that he was not iustified by faith but yet as I haue already saide this may very well hang together For Phinees was the sonne of Abram and therefore God must be mercifull vnto him as well as vnto the rest But because that God holpe him and was reconciled vnto him by that grace which hee bestoweth vpon all his chosen euen vnder the old Testament wee see that God reputed it as a righteous worke And how so verily that forsomuch as there was some imperfection and weakenes in him therefore must God as I haue already saide support him Let vs also heare what saint Paul saith which is this Colos 1.5 that wee must labour powerfullie to serue God for the hopes sake which is laid vp for vs in heauen of which hope we haue heard before in the word of truth of the Gospell where saint Paul sheweth that the faithfull more couragiously and vehemently goe on to serue and honour God and giue themselues to bee
charitable because they right well knowe that they shall not loose their labour as it is written Yea but how know they that Forsooth by the testimonie of the Gospell Now what are the words of the Gospel Verily Rom. 3. that God will bee mercifull vnto vs if so wee beleeue in his onelie sonne For the righteousnes which is there offered vs as saint Paul saith hath borne witnes of the law But is not holpen by the law that is to say by whatsoeuer works we are able to doo But because wee are grounded on the grace of our Lorde Iesus Christ This Text then sheweth vs that the faithfull may bee a great deale better and more earnestly disposed to serue God because they knowe that their paines shall be accepted And yet notwithstanding they rest themselues vpon this free goodnes which is promised them because they flie vnto our Sauiour Iesus Christ Heere wee see how grosly the Papists are deceiued For from this word Reward they draw the word Merite as if they would play the Alcumistes Now there is great difference betweene the one and the other For what importeth this word Merite To Merite is to make God bound vnto vs that we might say I haue wel deserued this thing or that I am worthy of it And he which doth not acknowledge the Merite is vnthankfull if hee discharge his duetie vnto him vnto whom he is bound and beholden If we could then deserue any thing at Gods handes it must needs follow that he for his part should he beholden vnto vs and doo vs wrong if he paid vs not that which he ought vs. True it is that he is pur debtor but a voluntary debtor For hee shall neuer find any thing in vs why hee should be beholden vnto vs but bindeth himselfe by his promises Now in very deede hee hath promised vs Reward but it is of his owne free gift and of no desert of ours for that were to come from a poste to a pudding-prick to go so from one to another and to conclude that these two words are all one where there is so great diuersitie Wherefore let vs not meruaile though the Papistes still conclude their Arguments thus and storme when we say That works cannot iustifie vs. For their supposall is false that is to say that if GOD rewardeth those that are his that therefore he is bound to doo it and that they are also worthy of it and that their workes import some Merite Nowe all this is not worth a straw The reason I haue alredy shewed to wit that when God promiseth vs Reward it is not because that wee are worthy thereof but because it pleaseth him to adde grace vnto grace and all of his meere mercie goodnes and liberalitie Now we are alwaies to keepe this in minde and in very deede what should we look for at his hands if we had nothing but that that we deserue Assuredly we should be driuen to that vnquietnes vvhereof vvee erst spake that vve should alvvaies bee in doubt and perplexed And therefore our faith must bee certaine And this is that in summe vvhich heere vve are to remember Let vs now come vnto the wordes of Saint Iames who seemeth to be contrarie vnto S. Paul and all the rest of the holie Scriptures as we haue alreadie spoken Iames. 2.24 For Saint Iames saith That we are not iustified by faith but by workes A man would thinke that there could not be found two places more contrarie one to the other as to say That we are iustified by faith onely without works and that we are iustified by workes and not by faith and yet notwithstanding it is most certaine that S. Iames who spake by the spirite of God gainsaid not the doctrine which was preached and published from the beginning in the Church ratified by the Prophets and which hath beene lastly more notably confirmed by our Lorde Iesus Christ and by his Apostles Howbeit the solution is verie easie when as wee shall looke into the drift and meaning of S. Iames For he reasoneth not there what true faith may do neither doeth he speake at all of true faith but of a counterfait faith and such as is but like vnto an image and an illusion For he reasoneth there against such as vnder the colour of Christianitie will take libertie to do al wickednes as at this daye there are too too many And besides the diuel doth so bestirre himselfe to blind vs as he would make vs beleeue that all our sinnes are forgiuen vs and so vnder the name of Christianitie would make vs become verie brutish and thereby peruert all And to bring also the doctrine of the Gospell professors into a slaunder to the end also it might be thought that the doctrine of the Gospell did ouerthrow good workes would not haue vs worship and serue God as the Papistes at this day despitefully reproche vs therewithall VVherefore S. Iames seeing many dissolute and profane people thus falsly abuse the name of the Gospell and pretended the name Faith He saith well Let mee see thy faith without workes and I will shewe thee my faith by my workes whereby he sufficiently sheweth that his meaning was not to speake of such a faith as we haue defined that is that we should be certaine and sure of the goodnes of God by his word and knowe him to be our Father through our Lorde Iesus Christ Now S. Iames speaketh not of such a faith as this is and that which is not such a one cannot bring foorth workes VVe haue alreadie said that by faith we receiue the spirite of our Lord Iesus Christ And he and his spirite cannot be separated And wee knowe that it is said That it is not giuen vnto vs onely for righteousnes but for sanctification also that is to say that wee might be purged of all the filthie lustes of our flesh That we might be made like vnto the righteousnes of God So then if S. Iames had spoken of this true faith it had beene great follie for him to haue said Shewe me thy faith without workes and I will shewe thee my faith by my worlds as is he would haue said that true faith is so conioyned with good workes as without them it is dead to wit it is no faith as afterward he saith And therefore S. Iames right well sheweth that he spake not of a faith which embraceth the promises of God and by which we are certified of our saluation And herein the Papistes do grossely abuse them-selues to forge vnto themselues a faith which they call vnformed that is to say without figure or shape and say that faith of it selfe is as it were but like a piece of earth or claye which a man shoulde take to dawbe withall Here yee see say they what faith is And besides they saie that when Charitie is conioyned thereto then it is like a pot that is made of the same piece or lump of earth which before