Lectures Upon Exodus 20, Lecture 14
The fourteenth Lecture vponupon the thirde Chapter of S. Iohn verſe 16.
So God loued the worlde, that he hath giuen his onelyonly begotten ſonne, that whoſoeuer beleeueth in him ſhould not periſhe but hauehave 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 vsus from the curſe and rigour of the lawe: and alſo to ſanctifie our hearts to ſuch a liking of thoſe duties yt 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 hauehave heard of. For the perfourmance wherof, this portion of Scripture that now I hauehave read vntounto you promiſeth verie muche.
Wherein we may vnderſtande, that the firſte ſpring and founteine of our ſaluation is the louelove 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 onelyonly beegotten ſonne.
The tender affection and louelove of God towards vsus, 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.1. Iohn. 4.10 Herein is that louelove, not that we loued God, but that he loued vsus, and ſent his ſonne to bee a reconciliation for our ſinnes: Likewiſe in the Epiſtle to the Romanes.Rom. 5.15. 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 yt firſt turned ye fauour of God towards vsus, 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 vsus. For here it is affirmed by the holie Ghoſt that he loued vsus, and therefore gaue his onelyonly begotten ſonne for vsus. When we come to the meriting of Chriſte, we muſt not looke vponupon 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 vsus vntounto God, when bothe the good will of God the Father, and the merite alſo of Ieſus Chriſte hauehave 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 hauehave had friendes in that courte that hauehave 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 vsus come to the louelove of God.
For it is ſaide, that God ſo loued the worlde that he gaue his onelyonly begotten ſonne, &c. Let vsus take heede of beginning at our ſelues, and our owne doinges. For (as hath beene ſaide) it was the louelove of God that did begin all our bleſſedneſſe: yea, and that euen then, when we were enimies vntounto him: and therefore farre from deſeruing any good thing at his hands: which thing cōmendeth his louelove, aboue all the louelove and affection that is to be found in the worlde. For who hath euer beene knowen (the Sonne of God excepted) to giuegive his life for his enimies? Therefore doth the holy Ghoſte vppon iuſt cauſe affirme, that the louelove of God towards vsus, is herein ſette out and commended aboue all louelove and affection that we hauehave heard of: becauſe while we were yet ſinners and enimies vntounto him,Rom. 5.8. Chriſt died for vsus.
The ſcripture beareth recorde that Chriſte died for the vngodly: but (as it is there affirmed) hee is ſcarce to bee founde that will die for a good man. What good man hathe euer beene found that would hauehave ſuche compaſſion, as to offer himſelfe to die for a godleſſe perſon? The Sonne of God giueth his life for vngodly men. Meruell not at theſe wordes, neither thinke there is any thing too muche ſpoken in this matter. For in that Chapter it is ſaide plainely, that Chriſte died for the vngodly, for ſinners, for his enimies, and al to commend the greatneſſe of his louelove. It will be graunted of all men, that in deede before the death and paſſion of Chriſt, we were godleſſe, vngodly, enimies to God, without any hope of a better life: But all men are not perſuaded, that we doe nowe come ſuche men into the worlde and continue ſo: vntil by the ſpecial grace of God working with his worde we be reclaymed and refourmed, whiche (for that chaunge) is called regeneration or newe birthe. All men are not perſuaded, that when Chriſte beginneth Chriſtianitie in any, he doeth beginne with his enimie. Yet doeth the Apoſtle S. Paule affirme that he, as others, was by nature the childe of wrath,Eph. 2.4.5. yt before his calling he, as other men, was dead in treſpaſſes and ſinnes: walking after the courſe of this worlde, after the ſpirite that woorketh in the children of diſobedience: but GOD (ſayth he) whiche is riche in merciemercy, throughe his great louelove wherewith hee loued vsus, euen when we were dead by ſinnes, hathe quickened vsus.
There is no doubt of it, but that he who liueth the moſte blameleſſe life of all men in the worlde, is an enimie vntounto God, and without all hope of any better life before this eſpeciall woorking and calling of GOD. I doe call Chriſtianitie a ſpeciall woorke of God, becauſe it is not to bee founde in the nature of any man, how great good thing ſoeuer it ſeeme to hauehave in it: but is a peculiar worke of GOD. This is a matter needefull to ſtande vppon, becauſe it giueth vntounto God the commendation of that louelove whiche is not to be matched in the worlde. And in denying this greateſt kinde of louing dealing, we darken and diminiſhe the glorie of his merciemercy, appearing ſo clearely and ſo aboundantly herein: we deale vnthankefully with GOD, not giuing vntounto him all the praiſe that of duetie belongeth vntounto him. If two ſeruauntes had receiued equall commodities and benefites of one maiſter, the one hauing beene a verie profitable ſeruaunt to his maiſter, the other a verie vnthrifte, and not onelyonly not profitable, but alſo a waſter of his goods: ſhould the vnthrift ſufficiently acknowledge the liberalitie of his maiſter, if he ſhould confeſſe that he had receiued as muche of him as his fellowe-ſeruaunt, making no mention in the meane time of his vnworthineſſe in reſpect of his fellowe?
Euerie man ſeeth the good will of the maiſter, to appeare more in the one then in the other, and therefore he ſhould iuſtly bee accounted vnthankfull, if hee woulde not bothe thinke and confeſſe, that he were more beholding to his maiſter then the other. For true thankefulneſſe cauſeth the benefite receiued after a certeine manner to remaine ſtill in the benefactour, by thankefull remembraunce not onelyonly of the gifte, but alſo of the maner and qualitie of the gifte: eſpecially when it addeth any thing to the worthineſſe and deſerte of the giuer.
The cauſe therefore is great, and a parte of our thankfulneſſe vntounto God is in it, to withſtand with the Churche of Rome herein, that not onelyonly wee hauehave had theſe benefites that we hauehave from God, but alſo that wee hauehave had them contrarie to our deſeruing: which vtterly ouerthroweth thoſe workes of preparation, and ſetting our ſelues in a towardneſſe for the Lorde, and maketh the benefite to remaine in God, by his iuſt praiſe, not only for the deede dooing, but alſo for tne mercifull maner of dealing with vnworthie men: wherin his louelove is tryed to hauehave more in it, then any affectiō yt hath beene hearde of amongeſt men, that we may truly ſay with the holy Ghoſte, not only that God hath loued the worlde, but as it is ſaide in this place, So God loued the world, noting in that word (So) no common affection, but the higheſt and greateſt degree of louelove.
By this that hathe beene ſaide before wee doe learne, that God did beare tender affection towards his, not onelyonly before any deſeruing hadde gone before to procure the ſame: but alſo when as yet they were enimies vntounto him, and therefore the Apoſtle in the Epiſtle to the Epheſians,Eph. 1.3.4.7 bringeth the benefites of GOD to be conſidered in his free good purpoſe, and gratious good will towardes vsus, beeing the head and ſpring thereof: whiche addeth greatly euen to the greateſt of his benefites. And if the conſideration thereof be omitted, the whole deſeruing of the benefactour is not acknowledged, nor deſerued praiſe rendered therevnto.
When the Apoſtle had giuen praiſes vntounto God the father of our Lorde Ieſus Chriſte, for that he had bleſſed vsus with all ſpirituall bleſſinges in heauenly things in Chriſte: immediatly in the verſe following (which is ye 4. in number) he hath theſe wordes: As he hath choſen vsus in him before the foundation of the worlde, &c. As if his louelove towards vsus had not begonne then firſt, when thoſe benefites were beſtowed vponupon vsus, but that his good will (whereof thoſe were teſtimonies and fruites) was bent towardes vsus, before the beginning of the worlde: whiche is the cauſe why he letteth vsus to ſee thoſe fruites not barely in them ſelues alone, but in that good will which ſo long before was inclined towards vsus. And good will the longer it hath continued, the more it is to be eſteemed: and the benefites of an olde friend, and welwiller of long time, hauehave iuſt occaſion in thē to be the more accounted of. It is not to be merueyled then, why with ye gift he bringeth in alſo the good will of the giuer. For the gifte is made thereby the greater, bothe for that the good will hath beene of long time continued, and alſo for that it is his goodwill onelyonly, and not any thinge either had allready, or elſe hoped for from vsus, that hath brought all theſe benefites vntounto vsus: as it followeth in the nexte verſe in expreſſe wordes: That he hath predeſtinate vsus to bee adopted through Ieſus Chriſte, according to the good pleaſure of his will, by whome (as it is there in like manner affirmed) we hauehave redemption through his bloud, euen the forgiueneſſe of ſinnes, according to his riche grace.
In all theſe places we are let to vnderſtand, that all our benefites, euen the forgiueneſſe of ſinnes came from the good pleaſure of his will, and the riches of his grace, and not (as hath beene ſaide before) from any thing of ours, either had already, or elſe hoped for. Let vsus learne therefore to ſet his louelove before all his benefites, as the only cauſe and ſpring therof. For if we ſhall beginne at our ſelues, to ſay that either that which already wee had, as a towardenes and preparation to goodneſſe: or that whiche God did forſee would bee in vsus, was the cauſe why the Lorde hath appointed euerlaſting life for vsus, and giuen vsus the graces that apperteine there vntounto: we darken and diminiſh the greatneſſe and goodneſſe of the gifte. Whiche cannot be ſo commendable, if it come for the deſerte of benefites, either had already, or elſe hoped for: as if it had beene ſent from the frank and free good will of the giuer, without any ſuch reſpect of any thing that ſhould proceede from vsus. This is the reaſon why the louelove of God is heere ſet before the gifte of the mediatour and redeemer Ieſus Chriſte: and alſo why the benefite of election and all other, in ye firſt cap. to the Epheſians are alwayes coupled to the good will of God. For we are giuen to imagine that the good things which are ſuppoſed to be in vsus, doe turne his heart, & purchaſe his fauour towards vsus: when in very deede his good wil towardes vsus, brought all thoſe graces, & all the goodnes that we hauehave vntounto vsus. In ſomuch that both our election and redemption are recited to the Ephe.Ephe. 1. to hauehave proceeded from the free good wil of God, and are made not as matters purchaſing it: but as matters purchaſed of it. Whē this free goodwil of God is not acknowledged to be the beginning of all his giftes, his giftes muſt of all men yt are ſo perſuaded be leſſe eſteemed. For it is the minde and goodwil of the giuer that doth commend the gift, and maketh it to be alwayes the better accepted. Men are wont not to eſteme the gift ſo much, as ye minde of the giuer. Therefore the doctrine of the churche of Rome hath and doth meruelouſly pull away from the benefites of God and the deſeruings therof: becauſe it doth not eſteme of them as fruites of a well willing minde towardes vsus, and of ſuche a one as-already liketh well of vsus: becauſe that doctrine profeſſeth that thoſe giftes of his in vsus, by our vſe thereof do firſt turne his fauourable countenaunce to vsus-ward. Moreouer, becauſe that louelove was bent towards vsus, when we were bent as enimies againſt him: which maketh his louelove ſo great yt it may iuſtly be ſaid of it, So God loued the world, as being a rare kinde of louelove, ye like whereof we hauehave not knowen. Therfore that doctrin of the church of Rome yt giueth vntounto man workes of preparation, and making of him ſelfe fit to meete God & to ioine with him in the purchaſe of his happineſſe, darckeneth greatly this great degree of his louelove that was ſhewed vntounto vsus, when we were ſo farre from preparing our ſelues to mete with him for our ſaluation, that we were vtter enimies both vntounto him and vntounto it. Which is ſo cōfortable vntounto thoſe that are truely turned vntounto him, that it is the groūd of their … (in their affliction & diſtreſſe) that their end … happie, becauſe that if when they were enimies they were reconciled by his bloud,Rom 3. much more being now made friends, they ſhall by his life be ſaued from wrath.
It hath beene declared at large, why the greate louelove of GOD is ſet before the benefite of our redemption, and the greate gifte of Ieſus Chriſte giuen vntounto vsus? Now it remaineth after the ſight had of his good will, to ſee into the gifte, what it is that commeth from ſo greate good will. The texte ſaieth, that this gifte is his onelyonly begotten ſonne: For So God loued the world, that he gaue his only begotten ſonne. Now we knowe the gifte, it is his onelyonly begottē ſonne, which at the firſt ſight doth witneſſe greate good will, the gifte beeing ſo greate as to pleaſure vsus with his onelyonly begotten ſonne. But yet it is needeful that we vnfolde this gifte, that wee may vnderſtand of eueryevery commoditie that lyeth hid within it.…. Cor. 1.30. It is written to the Corinthes that Chriſt of GOD the father is made vntounto vsus wiſedome, righteouſneſſe, ſanctification, & redemptiō. Behold the ſeuerall commodities that come with this gifte of Ieſus Chriſt, giuen vntounto vsus from God the father, which eueryevery one of them is of that dignitie and worthineſſe, that I cannot ioyne them all together, and in few wordes diſpatch them: but am inforced ſeuerally (and yet as briefely as I can) to ſtand vponupon eueryevery one of them. Firſt it is ſaid heere that he is made of God vntounto vsus wiſdome. Chriſte is become the wiſedome of his ſeruants, he teacheth his choſen children true wiſedome, hee is appointed of his father to be their ſcholemaiſter, as it is written in the Goſpel after S. Matthew:Matt. 17.5. This is that my beloued ſonne in whom I am well pleaſed, heare him. And to the Coloſſians it is written,Coloſſ. 2.3. That all the treaſures of wiſdome and knowledge are hidden in Chriſt. If it ſhall be demaunded, how it cōmeth to paſſe, that ſo many men in the gouerning of their liues & dealings, doe followe their owne wiſedoms & their owne witt, going no further, but holding them ſelues well content with that, neuer ſuſpecting any want in it: and yet another ſorte ſhall ſo ſuſpecte their owne wiſedome and the deuiſes of their owne head, and ſee ſuch want in it, that letting it alone they betake them to the wiſdome of God reuealed in his word, become paineful traueilers therin, and careful framers of their liues accordingly: the aunſwer is redy, that Chriſte (who is made of God the father wiſdome vntounto his) hath laid claime vntounto the one ſorte and taken poſſeſſion of them as vppon his owne, but not vponupon the other. This is the cauſe of this diuerſitie, and none other thing. And therefore the Apoſtle proueth that the teſtimonie of Ieſus Chriſte was confirmed amongſt the Corinthians becauſe they abounded in all knowledge.1. Cor. 1.5.6
And here by ye way, it is manifeſt that ignorance is not mother, but ſtepmother vntounto deuotion and true Chriſtianitie. For Chriſt is made vntounto Chriſtians of God the father wiſedome, teaching them the knowledge of his word and wil. In like manner, if it ſhould be demanded why in their religion and ſeruing of God, ſome followe the inuention of man (which hath in it great ſhew of holines,Col. .2. in humbleneſſe of mind, not ſparing the body, but laying much affliction vppon it: in doeing many thinges vntounto God voluntarily, not beeing bound vntounto it by him, but frankly and freely of their own accorde.) And another ſorte (contenting them ſelues with the bare and naked ſimplicitie of Gods worde, in the worſhipping and ſeruing of him) do condemne and vtterly reiect all thoſe inuentions of men and ſhewes of holineſſe and humblenes of minde, which ſtandeth ſo ſtrongly vponupon the wiſedome and reaſon of man: the matter is plaine and the aunſwere ſoone made, Chriſte is made of GOD the father wiſedome vntounto his.
This is the cauſe why his ſeruantes finde no wiſedome but in him. This is the reaſon why it ſeemeth madnes and extreme follie vntounto his ſeruants whatſoeuer is not approued by his worde, hauehave it neuer ſo ſtrong reaſons of mans wit to vpholde it withall. It is not their wiſdome: they can ſee no witt in it. For Chriſte is become wiſedome vntounto them, and they hauehave learned no ſuche thinge of him in his word. Therefore it is their wiſedome to reiect ſuch wiſedome.
It is a merueylous thinge, that any man who hath wit and reaſon, ſhould miſlike that religion which hath nothing elſe in it but force of witt, and ſtrength of reaſon. But let vsus ceaſſe to meruaile, and beginne to magnifie the goodnes of that God, who vouchſafeth to become wiſedome vntounto his, teaching them in his worde another manner of wiſedome, then that whiche is taught them of ther owne wit and reaſon.
Here ye ſee then the firſt benefite that commeth with Chriſte vntounto his, euen wiſdome in his word. Doe we meane to approue it before God & man, that we are called vntounto the fellowſhippe of Chriſt, and become Chriſtians in deede? Let vsus then become wiſe after his worde. Let vsus giuegive ouer our owne witt and reaſon in the gouerneing of our liues either towarde God or man, and betake vsus to his worde, who is become our wiſedome. Let the worde of God dwel richely in vsus in all wiſedome, teaching & admoniſhing ourſelues as we are commanded by the Apoſtle.Col. 3.1…. For if in our dealing with God or man, we like well inough of the counſell had from our owne witt, in vaine is this boaſte made that Chriſte is become wiſedome vntounto vsus. For he pulleth his from the deuiſes of their owne witt in the ordering of their conuerſation, vntounto the gouernment of his word: letting them vnderſtand and feele the want & wretchedneſſe of the one, and the ſufficiencie and bleſſedneſſe of the other.
Chriſte (as you ſee) at his firſt comming chaungeth our wiſedome: this is his worke. Where is then our frank and free will vntounto that whiche is good? when it is manifeſt wee cannot ſee what is good, before Chriſte lighten vsus, who is become our wiſedome. Wee hauehave no will vntounto any thing but that whiche our witt approueth, and our iudgemente doeth embrace and good things can we not in iudgement imbrace and like: before Chriſte (who is our wiſedome) ſhall hauehave chaunged our iudgements. If Chriſte muſt open our heartes and chaunge our mindes, before wee can hauehave true wiſdome and vnderſtanding of good things (which we muſt approue in iudgement before we hauehave a deſire and wil vntounto them in our affection:) it followeth neceſſarily yt not from our ſelues, but from Chriſte, commeth all the free will which we hauehave vntounto that which is in deede good. For we hauehave no will vntounto any thing but that whiche wee approue and like in our iudgement. We can approue and like in our iudgement no good thinge, before our iudgement be good. Good iudgement & wiſdome we hauehave not of our ſelues but are taught it of Chriſte, and hauehave it with him who is made our wiſedome: therefore the deſire and will vntounto good things, wee hauehave not from our ſelues but from Chriſte, amongſt whoſe giftes the very formoſte is that he giueth him ſelfe vntounto vsus, when he giueth vsus the knowledge of him ſelfe in his worde,
Chriſte our righteouſneſſe.The ſecond benefite that we receiue from God the father by Chriſte, is Righteouſnes. For it is written (as wee hauehave heard before) that hee is made wiſedome vntounto vsus and righteouſneſſe, &c. This righteouſnes conſiſteth in two points. The firſt is in diſcharging vsus of our ſinnes. The ſecond is in preſenting vsus blameleſſe before his father, in ſuche perfect obedience as the lawe cannot reproue, nor iuſtely charge with any want.
This is perfourmed to vsus in Chriſte, who hath ſatiſfied in his ſuffering for our ſinnes, and wrought our full diſcharge: and alſo perfectly kept the whole lawe and euerie commaundement thereof in the behalfe of vsus that be his. For he being God, (and therefore aboue the lawe as Lorde and giuer therof,) needed not to hauehave become a ſubiect thervnto for him ſelfe. Whereby it appeareth plainly, that he went vnderunder that obedience in our name and for vsus, and that the ſame obedience of his is auaylable for vsus that be his: according as it is written to the Romanes in theſe wordes.Rom. 5.19 As by one man his diſobedience many were made ſinners, ſo by the obedience of one ſhall many alſo be made righteous. The tree muſt be good, before the fruite be good, and therefore wee our ſelues muſt bee righteous, before any good fruite of righteouſneſſe proceede and come from vsus. The gift is neuer welcome when we can not abide the giuer: neyther will the Lorde hauehave good liking of any thing that is oures, before hee ſhall thinke well of vsus. Wee are therefore firſt to be ſetled by fayth as righteous in Chriſte: before the Lorde will take in good parte any thing that ſhall proceede from vsus. Our roote was rotten in Adam, and therefore brought foorth fruite accordingly. We muſt therfore be grafted into Chriſt, and then drawe power from him to bring foorth fruite that ſhall be pleaſing vntounto him, and acceptable in his ſight: according as our Sauiour Chriſte ſayth in Iohn. As the braunch can not beare fruit of it ſelfe except it abide in the vine,Iohn. 15.4. no more can ye, except ye abide in me. His ſeruants finde want of righteouſneſſe in them ſelues, and therefore flee vntounto him for righteouſneſſe. They ſee ſo much in thē ſelues, yt they wel vnderſtand that they cannot be accepted for thē ſelues, and therfore ſticke vntounto ye righteouſnes of an other, which is Chriſt. Whē ye queſtion is then whervpon ariſeth this diuerſitie of iudgementes in men, that one perſuadeth him ſelfe that the cauſe why hee is acceptable to God, firſt ſpringeth of him ſelfe, and an other number denyeth all that is in him ſelfe, to hauehave beene any cauſe to make him accepted vntounto God, and dothe attribute ye whole cauſe why he is acceptable vntounto God vntounto the righteouſnes of Ieſus Chriſt, which is become theirs by fayth? from hence wee hauehave an aunſwere that may ſatiſfie vsus, whiche is, that Chriſte is made righteouſneſſe vntounto his. It is the worke of Chriſt in them, to aſſure them to bee accepted for the righteouſneſſe of an other, and to giuegive ouer all the holde that they hauehave, by the reaſon of any thing that they ſhall hauehave doone them ſelues. Our naturall wit and reaſon can not allow of that. It is apparant therefore, that wee hauehave an other ſcholemaiſter that doth teache vsus this doctrine. Can one man for his good workes that he hath done, ſtand ſo ſtrongly aſſured in his opiniō of ſaluation, and to bee accepted for them, that hee ſhall offer his ouerplus to helpe other withall: and an other man (that is not inferiour vntounto this other, neyther in wit, reaſon, nor good deedes) ſo giuegive ouer all the hope of them, that in flat deniall and vtter renouncing thereof, he ſhould lay clayme only to the righteouſneſſe that an other hath done, and boaſt of that none otherwiſe, then if he ſhuld hauehave done it in his owne perſon? Can this I ſay be thought reaſonable vntounto any, that hath not had an other ſcholmaiſter then wit and reaſon to perſuade him therein? Can the naturall man bee perſuaded that he muſt firſt be righteous, and then do righteous things: and not rather that in doing of many righteous deedes, at length hee becommeth to bee accepted for righteous him ſelfe thereby? Or can a naturall man bee perſuaded, that his fauour with God commeth wholy in reſpect of an other his doings, who hath done him all this good: and not rather that his owne doings hauehave done the moſte for him, and he that is eſpecially beholding vntounto them? This commeth from an other teacher then any that wee hauehave at home: it ſauoureth not of the earth, it is from aboue. Ceaſſe therefore to maruell at ſuche diuerſitie of doctrine, when the ſcholemaiſters that teach are ſo farre differing one from an other, as heauen is from earth. The ſeruauntes of God giuegive ouer their owne righteouſneſſe, they finde nothing in it: they doe clearely ſee it will not goe for payment, and therefore doe betake themſelues to the merites of an other. Neither doe they onelyonly ſay, that they bee vnrighteous in them ſelues, but with griefe doe finde and feele it to be ſo within them ſelues.
But howſoeuer they ſtand rotten in their own root, they are notwithſtāding ſtrongly ſtayd in Ieſus Chriſt: whoſe obediēce they do make ſo great an account of, as if it were their owne perfourmed by them ſelues.
Chriſt our ſanctification,The thirde thing that wee doe receiue with Chriſte is Sanctification, or holineſſe of life. This ſanctification followeth immediately after righteouſneſſe, in the place which before I hauehave alledged. For it is not onelyonly requiſite, that wee ſhould remaine righteous by the obedience of one man once perfourmed: but that our whole life ſhould continue conſecrated vntounto the ſeruice of him, in bringing foorth ſuch fruit as hee hath appointed. That righteouſneſſe which before we hauehave heard of is as the tree, and this holineſſe is the fruit therof. The nature of our Sauiour Chriſte was free from all infection, not hauing in it any remnaunt or relique of ſinne, and therefore he was ſanctification it ſelfe, and perfectly ſanctified. When wee beginne to ſeparate our ſelues from the common corruption of the worlde, and bend our ſelues to pureneſſe of life approued before God, this is the worke of Chriſte, ſanctifying and working true holineſſe in vsus. For of our ſelues we are prophane and vnholy, voyde of theſe fruites of righteouſneſſe whiche are wrought in vsus by Chriſte. The cauſe why a number do miſlike ſuch deedes and conuerſation, both in them ſelues and alſo in others, which an other ſort of men doe approue & delight in, following after them, with all greedineſſe of deſire: is, for that Chriſt is become ſanctification vntounto the one ſort of people, and not vntounto the other, who continue in their prophane and corrupt wayes, not finding any want therein: when the other ſort are vexed & grieued to ſee ſuch doings abound in others, and tormented in them ſelues if at any time they ſhall of infirmitie ſlip into the like, not ceaſing to apply the meanes whereby they may get victorie ouer them. Here ariſeth a queſtion neceſſarie to be diſcuſſed, whether righteouſneſſe be in the children of God before ſanctification and holineſſe of life, or good works and holy life do goe before, iuſtification being in his, before they be acceptable vntounto God. Wherein notwithſtanding that which hath beene ſayde alreadie, may be thought ſufficient vntounto any indifferent man, yet it ſhall not be amiſſe to adde ſome more force and ſtrength vntounto it. It is proued that righteouſneſſe goeth before good workes.Rom. 4.6 Rom. 4.6. where the teſtimonie of Dauid is alledged, pronouncing him bleſſed and happie, to whome the Lorde imputeth righteouſneſſe without workes.
And leaſte any man ſhould thinke this to bee ment of the ceremoniall workes, the verie wordes of the Prophete are cited in the next verſe folowing, affirming bleſſedneſſe to be in the remitting of ſinns vntounto vsus, and not in the admitting of good workes for vsus. If the Apoſtle doe ioyne with the Prophete in this, that God imputeth righteouſneſſe without woorkes, then muſt I demaund of the aduerſaries, whether this righteouſneſſe imputed without woorkes, doth exclude all woorkes, or but ſome woorkes? If it be aunſwered that all kynd of working is not ſeuered frō this iuſtification and righteouſneſſe, the queſtion is againe, whether thoſe workes that ſtand with iuſtification and righteouſneſſe, goe before it, or ſpring of it, and ſo come after it.
Heere their aunſwere is, we are iuſtified withoute woorkes going before, but not withoute workes folowing it, making this iuſtification that is ſaide to be without woorkes, to ſhut out onelyonly thoſe woorkes that are before a man be iuſtified, but not the other. For their opinion is, that wee are iuſtified by them, wherevpon it followeth neceſſarily, that righteouſneſſe goeth before holineſſe of life, that good workes do followe from a man iuſtified alreadie: and are not ſent before to iuſtifie him therewith, that was not accepted of God as righteous, vntill thoſe were perfourmed. The Apoſtle is plaine in this matter to the Epheſians.Ephe. 24.5 God which is riche in merciemercy, euen when wee were dead in ſinnes hath quickened vsus. &c. There were no woorkes then that went before to quicken vsus, ſeeing it is ſayde, that when we were deade in ſinnes, not onelyonly ſinners, but alſo deade in ſinnes, God hath quickened vsus.
This proueth plainely, that our good workes and holineſſe of life, did not procure righteouſneſſe vntounto vsus, when the matter is cleare that wee were dead in ſinnes, when he in merciemercy quickened vsus.Rom. 6.22 In like manner the Apoſtle proueth, that holineſſe of life is a fruite of them that bee alreadie the ſeruants of God: but now (ſayth the Apoſtle) beeing freed from ſinne, and made ſeruaunts vntounto God, you hauehave your fruit in holineſſe and the end euerlaſting life. There is no woorke acceptable vntounto God, without fayth and perſuaſion of his good will towardes vsus, whether it be done at the deſire of vaine glory, or at the motion and inſtinct of nature, iudging that woorke to bee lawfull and honeſt. For it is fayth that doth purifie the heart, and the ende of the commaundement is louelove,1. Tim. 1.5. but ſo that it bee of a fayth vnfeined. The tree muſt be good, before the fruite can be good.Mat. 7.17.18. For an euil tree can not bring foorth good fruite. Againſt this it will be excepted, that Abraham in offering of his ſonne Iſaac vppon the altar (as ſayth the Apoſtle Iames) was iuſtified,Iam. 2.2… and therefore that the works of men eyther vnrighteous before, or elſe but in parte acceptable, doe iuſtifie them and make them rightly to be accepted of God.
It appeareth in Geneſis,Gen. 15.6 that Abraham was iuſtified before Iſaac was borne, for the offering of whome vppon the altar, the Apoſtle Iames ſayth that Abraham was iuſtified. For in that Chapter it is written, that the word of the Lord came vntounto Abraham in a viſion, ſaying: Feare not Abraham, I am thine exceeding great reward. And Abraham ſaid, Oh Lorde God, what wilt thou giuegive 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 vntounto 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 vntounto 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 vntounto God for that he had no ſonne, and therefore a ſeruaunt muſt bee his heire) beleuing the promiſe that thē was made vntounto him for a ſeede and poſteritie that ſhoulde come out of his owne loynes, that fayth was reckoned vntounto 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 onelyonly 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 hauehave 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 vntounto 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 onelyonly 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 vntounto 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 vntounto 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 hauehave 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 merciemercy 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 vsus) bicauſe it applieth the mercy of God vntounto vsus, 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 vntounto 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 vntounto Abraham for offering vp his ſonne, hee ſayth that this ſcripture was fulfilled: Abraham beleeued, and it was reckoned vntounto 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 vntounto it for the fayth of the doer. For other wiſe hee ſhould hauehave 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 vntounto him for righteouſneſſe.
They would match workes with faith in iuſtification, and the Apoſtle when hee ſpeaketh moſt of works, doth ſhrowd them vnderunder 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,Hebr. 11. all the woorkes of the godly fathers are aſcribed vntounto fayth, and by name in the ſeuenteenth verſe of that Chapter, this deede of Abraham is fathered vponupon his faith. For workes are ſo farre from iuſtifying vsus, that the cauſe why they them ſelues are iuſtified, is in fayth.Hebr. 11.6 For without fayth it is impoſſible to pleaſe God. And in this chiefe worke of Abraham that nowe wee hauehave heard of, that Scripture of imputing righteouſneſſe vntounto him, was fulfilled.
Therefore the worke did not ſtande in any account for the worthineſſe thereof, but onelyonly bycauſe the Lorde did impute it vntounto him for righteouſneſſe: which thing alſo it did not attaine vntounto 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 onelyonly purpoſed to be done. If therefore his meaning had beene to debate the worthineſſe of woorkes, and what place they hauehave in the purchaſe of our ſaluation, hee would hauehave taken woorkes not onelyonly purpoſed, but alſo practiſed: not ſome one worke alone, but many works long continued.
Neyther would he hauehave ſayde of that or thoſe works, that they were imputed vntounto him for righteouſneſſe, but that they wrought his righteouſneſſe, eyther wholy or at the leaſt in part. But the purpoſe of the apoſtle is to ſignifie, that a true faith is fruitfull in good works, and is witneſſed by thē, and that it is impoſsible that a true fayth ſhould not be rich in good workes, or that righteouſneſſe ſhould be without holineſſe of life. For it is impoſsible that we receiuing comfort in his mercies by fayth, ſhould not witneſſe the ſame by a life framed to the liking of him of whome wee hauehave thoſe comforts.
The laſt of theſe benefites that we receiue by Chriſte is Redemption, that is, the deliuerie from all daunger, affliction, and corruption.
It is the fruite of his reſurrection to raiſe vsus out of all extremities euen from death and the graue, and to place vsus with his Saintes in that glory that hee hath purchaſed for vsus.Rom. 8.23 Ephe. 1.14. Thus is redemption taken for our fredome and deliuerie from our wretchedneſſe. For we hold not with the aduerſaries of god his grace, that our good deeds do redeeme vsus from the daunger of our euill doings: neyther yet that by prayers or ſatiſfaction whatſoeuer, we can deliuer eyther our ſelues or other from the daunger in this life, and much leſſe in the life to come. We confeſſe, that howſoeuer we humble our ſelues by repentance, prayers, and fruits of good liuing, whē his rod of correction is vppon vsus, that it is onelyonly the free benefite of Chriſte, to deliuer from the daunger thereof, and to put an happie end vntounto it. Wee doe not thanke our deedes for it when wee come foorth of trouble, albeit that we hauehave plentifully brought foorth the fruites of good life. We acknowledge it to be onelyonly the worke of Chriſt, who is made of God the father vntounto vsus redemption, to deliuer vsus from ſinne, and all thoſe puniſhments yt come vntounto man for it. In this benefite of Chriſt there appeareth a great difference betweene ye childrē of God and the children of this world. For the children of God glory in trouble, knowing that it will bring vponupon them experience, and tryal of god his goodneſſe in the ende, as the Apoſtle teacheth vsus.Rom. 5.4 For Chriſt is made vntounto them redemption frō ſinne and all the puniſhments thereof: whereas the vngodly (howe ſo euer in proſperitie they fleſhly bragge of their hope in God. Yet when affliction commeth, they are without all heart, comforte, or courage. For why, in truth they knowe not that Chriſt is made redemption vntounto them, to deliuer them from all that danger that commeth for ſinne as well as from ſinne it ſelfe. This perſuaſion cauſeth the godly in all their afflictions and neceſsities whatſoeuer, to ſtay them ſelues in godly conuerſation, both towarde God and man, with patience and aſſured hope of an happie ende: when as the vngodly eyther murmur againſt God, eyther elſe fall into ſome one euill dealing or other, therby to purchaſe their deliueraunce, which is an aſſured teſtimonie that they doe not looke to hauehave it from the Lord.
Nowe wee hauehave heard what ſeuerall benefites do come with Chriſt, and that we do not receyue him naked and alone, but according as he is giuen vntounto vsus from God the father, clothed with wiſedome, righteouſneſſe, holineſſe, and redemption. Thus is he giuen vntounto the beleeuers, and thus is he receiued of the beleeuers. And heereby wee may clearely vnderſtand what faith is, euen that which findeth all want in it ſelfe, and al plentie in Chriſt: that is poore at home, and rich abroad: that in her neceſsitie boaſteth, and is comfortable in an other mans plentie: that neuer reſteth in her ſelfe nor any thing of her own, (hauehave ſhe neuer ſo great plentie in reſpect of others) and yet is ioyfull, comfortable, and well payde and ſatiſfied with Chriſte in her greateſt want. For faith is not ſo highly commended as it is a worke of ours, for ſo it is imperfect as all others be that come from vsus: but bicauſe it giueth all glorie from vsus vntounto God. Therfore hath it ſo iuſt commendation in the woorde of God, wee giuegive the moſt vntounto it, bicauſe it giueth nothing vntounto vsus, that God may hauehave all glorie, and yt he that will glorie, may glorie in the Lord. We doe not exalt it aboue other thinges that proceede from vsus, bycauſe it doth exalte vsus, but bycauſe it doth abaſe vsus, that Chriſt may be exalted, therefore do we magnifie it. For faith findeth perfection in God, and imperfection in vsus. Fayth findeth true wiſedome to be in Chriſt, charging all the worlde with follie in their wit, (bee they neuer ſo wiſe in the opinion of men) before they be lightened with the vnderſtanding of his wiſedome ſet foorth in his worde. Fayth findeth true righteouſneſſe in Chriſt alone, and chargeth all men with vnrighteouſneſſe in them ſelues, as withered braunches proceeding out of the rotten ſtocke of Adam their firſt father, vntil we be grafted into Chriſt the root of all righteouſneſſe.
Faith findeth true ſanctification and holineſſe of life in Chriſt, and chargeth all men howe ciuily and honeſtly ſo euer they liue in the iudgement of men, to bee of a prophane and vnholy nature and diſpoſition, except they hauehave it refourmed by ſpeciall grace from Chriſt. Faith findeth deliuerance from all daunger in Chriſt, and chargeth the deeds of all men, with want of abilitie in that behalfe.
Thus we learne, that fayth doth finde all thoſe things in Chriſt, and the want of euerie one of thē in the nature of man: nay, which worſſe is, a counterfet of euerie one of them deepely imprinted in vsus: a counterfet wiſedome of man his wit and inuention, for the true wiſdome of his word: counterfet righteouſneſſe of our corrupt works, for the true righteouſneſſe brought and wrought by Chriſt alone: a feined deuotion grounded by our owne good intent, for holineſſe, and ſanctification of life and well doing, guided and directed by his worde: a falſe perſuaſion to auoyde daungers by our owne ſatiſfactions, in ſtead of an aſſured ſtanding to his redemption, and deliuerie in all our neceſsitie and wantes. Theſe are the withered branches of that rotten roote our olde Adam: and the nature and diſpoſition of all men goeth this way, except they be reclaymed by Chriſt, as all thoſe be (in his appointed time) that ſhal inherite with him in his kingdome. In as much as we do clearely vnderſtand what is in vsus, before that Chriſt ſhall call vsus: it ſhall be profitable to conſider whether (after that Chriſt hath layde clayme vntounto his, and giuen them that in truth which before they had in ſhew) fayth doth yet finde any ſuch want and lacke, that (notwithſtanding ſuch a chaunge) it reſteth onelyonly in Chriſt, and refuſeth to ſtand to any deſart whiche this newe obedience can clayme. The Scripture is plaine, that fayth findeth lacke and want in man, notwithſtanding that hee be chaunged and renued by Chriſte, from that he was before, and come to that perfection that euer any man hath attained vntounto. 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 ye childe of God that hath receiued the greateſt portion thereof,1. Cor. 13.12 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 hauehave ſuch wantes in our faith while we be here, that this is the prayer of the Church and eueryevery 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 vntounto the ende, Forgiue vsus our trespaſſes, as we do forgiue them that treſpaſſe againſt vsus.
The faithful that hauehave bene deliuered from many dangers already by Chriſte, who is their redēption, hauehave yet for all that many dangers & troubles abiding for them: inſomuch that it is thus written of the eſtate of them:Rom. 8.36. 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 hauehave to doe with them al at the laſt, and wil not reſigne her right vntounto 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 vntounto 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 vsus: and therefore the holy Ghoſt doth not ſay (which notwithſtāding in truth he might) that Chriſt hath made vsus wiſe, righteous, and holie, but he ſayth that Chriſt is made vntounto vsus 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 vsus in the worke, but when we are truely taken (as we are in deede) for nothing, and that that commeth from vsus 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 vsus therefore neuer forget this, that we doe magnifie faith aboue all that which doth come from vsus, not ſimply, becauſe it faſteneth harde vppon Chriſte: but becauſe it ſo taketh holde vponupon him, that it letteth go all the holde that it hath of any thing in it ſelfe. We may not therefore onelyonly conſider whether we hauehave any ſtay in Chriſt: but whether we hauehave ſuch a ſtay, that acknowledgeth vsus vnſtayed in our ſelues, and therefore to be vpholden by him alone. For faith ioyneth riches to pouertie, & bringeth plentie vntounto the emptie man.
Nowe let vsus pray vntounto our heauenlie father, that his true faith may be increaſed in vsus. &c. Amen.