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
vnrighteous or not sincere dealing of him whome he loueth not in the vnrighteous or not sincere dealing of others towardes him For the loue which hee beareth towardes him forceth him to mislike of all annoyance and wrong that happeneth vnto him And bycause of this hee can not but with griefe heare of any wrong or hard measure offered vnto him so farre is hee him selfe from dealing euill or hardly with him Loue reioyceth not in iniquitie but it reioyceth or ioyeth together with him at the truth or sinceritie and vprightnesse of his dealing bycause that wil turne to his good and haue approbation and allowance euen from men Loue so laceth it selfe in the commendable doings of him whome it loueth and the man that loueth taketh pleasure in the well doing of him whome hee loueth Therefore if there bee true loue in vs wee must not onely not enuie the good doings of our brethren but wee must acquainte our heartes to ioy with them in their good doing and good report for the same It is a good degree of profiting to haue driuen away enuie but wee must proceede further to ioye with him in his well doing and deserued commendation for the same For men deale well with him when they shall iustifie his sinceritie by their talke and speach which if our heart repyne at nay if it doe not ioy at it that plainly bewrayeth want of loue to be in vs towards them When wee shall come once to this to ioy in heart at their vprighte dealing that their good dealing shall bee the comforte of our hearte wee shall not be able to denie them any helpe that is in vs of counsel or admonition that may eyther encourage them to good or withdrawe thē from that which is euill nay we shall bee readie to offer it vnasked for especially when wee shall perceiue some neede thereof These things which are in the last place attributed vnto loue as that it suffereth all things it beleeueth all things hopeth all things endureth all things do declare that a louing man is of a verie patient spirite towarde his brother euen in his infirmities and that he layeth his handes softly vpon the soares of him whome hee loueth and desireth to haue them healed hauing a great burthen of griefe vpon him self for thē which notwithstanding loue teacheth him to goe vnder and to abide and not deintily or impatiently and roughly with speede to cast it off Likewise it is declared heere that loue is of a good and easie disposition to beleue and hope wel of him whome he loueth Wee may not thinke when it is sayde that loue beleeueth all thinges and endureth all things that loue wanteth all iudgement to discerne but the meaning of the holy Ghoste is by that vniuersall note to declare how much they are inclined that way and easily induced therevnto when there is any good matter to moue them therein As for that lightnesse in beleeuing that commeth for want of wit and iudgement it is easily discerned from that which proceedeth of charitie and loue When we shal haue tryed truely our dealings towarde God our dealings toward our neighbours and our dealings in our seuerall callings by these affections which are reported by the holy Ghoste to be in loue it will appeare that to be a Christian is a rare matter a mightie rare and especial worke of god Nowe let vs pray c. The xiij Lecture vpon the third Chapter to the Galathians and third verse For as many as are of the workes of the lawe are vnder the cursse for it is written Curssed is euerie man that continueth not in all things which are written in the booke of the lawe to doe them HAuing learned what thinges are to bee done of vs and in what maner they are to be done it remayneth to consider whether any man can doe all these good deedes that are commanded by the lawe of God in that fourme and maner that he hath commaunded that is from the ground of a louing heart which must be discerned to haue that tender affection of loue in it by these properties which neuer are wāting where loue is to be foūd according as of late it was proued vnto vs The Scripture is playne in this matter that no man can fulfill the lawe In the Epistle to the Galathians the Apostle affirmeth all those to bee curssed that clayme righteousnesse for the workes of the lawe which they haue done and hee vseth this reason to proue that all such are vnder the cursse For it is written sayth he Curssed is euerie man that continueth not in all things which are written in the booke of the lawe to doe them taking it for an vndoubted truth that no man continueth in doing all those things This reason is no reason if the Churche of Rome may be beleeued It is no reason with them to say euerie man is curssed that hopeth for saluation from the woorkes of the lawe doone by him bycause the lawe cursseth him that continueth not in all duties of the lawe to doe them For they say that a man may continue in all thinges that are commaunded him in the lawe to doe them in that they say a man maye fulfill the lawe And if a man maye continue in doing all thinges that are commaunded then is hee free from the cursse of the lawe bycause the lawe curseth none but suche as continue not in the fulfilling of all thinges in it But the holie Ghoste taketh that as graunted of all men that there is no man that continueth in all thinges that are written in the booke of the lawe to doe them and therefore thinketh that hee hath sufficiently proued that which hee affirmed that all men who lay clayme to righteousnesse by the woorkes of the lawe are accurssed The Apostle affirmeth euerie man to bee accurssed that seeketh for righteousnesse from the lawe bycause the lawe dealeth so strictly and hardly with man that it cursseth euerie man who continueth not in doing all the thinges commaunded in it whiche the Apostle taketh to bee impossible and therevppon is bolde to affirme all men to lye vnder the cursse of the lawe for not hauing continued in all the dueties thereof But the Churche of Rome acquiteth them of that cursse affirming plainely that a man maye keepe the lawe and continue in all the dueties thereof for want whereof and for no other cause the Apostle did lay the cursse vppon euerie man It may not bee omitted that there is suche contrarietie of iudgement betweene the doctrine of the Apostle and the doctrine of the Churche of Rome that the Apostle should take this as graunted that no man can continue in all things commaunded in the lawe and therefore all men to bee accurssed and they of the Churche to holde it as a receyued doctrine and approued of them all that a man may continue in all the woorkes of the lawe and fulfill and keepe the lawe in so muche as they are not ashamed to
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