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 [Page 2]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 came, he was still driuen to the worst. In ve­rie deed, God had commanded him to tread ouer the land far and neere, to trie him, how­beit, he was before that driuen of necessitie [Page 3]to do it. Now there is no doubt but that his vertues had gotten him such credit and au­thoritie, as that hee was accepted amongst thē, yea euen the chiefest men of that coun­try made account of him as of their friend, and allianced with him to ioine togither one with another. And yet this is certaine, that al the vertues in the world cannot somtimes afford a man any such good turne: except these two things cōcurre togither with thē: The one is, that they which behaue them­selues iustly & soundly: will first conforme their liues according to the prescript rule of the word of God, and so long as they serue God, they will also shew an humane affecti­on vnto their neighbours, and thereby re­deeme vnto themselues many times, peace, and staie the mallice of those which other­wise would be readie to grieue & vex them. And in verie deed, 1 Pet. 2.19.20. Saint Peter in handling of this argument, when as hee exhorteth, seruants to well doing, and to serue those whome they are bounde to serue, saith: That they may thereby obtaine such fa­uour as not to be striken nor hardly dealt withall. Howbeeit (saith hee) how euer it is, If you endure griefe, and suffer wrong for well doing, and yet by the testimonie of your owne consciences, ye take it patiently, then are you worthie of thankes before God. And this is [Page 4]it that we are here in this place to note. Now the second is, That God blesseth all those which so iustly walke, and mollifieth the hearts of men towards them. When then we heare it here said, That Abram had some to ioyne with him, no doubt of it, it may ea­sily bee seene, that they were such as before time no whitliked of him, or els such kinde of men as sought to liue riotously and vpon the spoile: for in verie deed such men were inclinable inough to ioyne with him. How­beit, to saie the truth, this alliance of theirs was to continue but onely for a time. For it is certaine, that Abram would neuer con­uerse with those whome God had alreadie condemned, although he staied their execu­tion: and it had been also contrarie to the promise. And therefore Abram stood al­waies vpon a sure ground, because he would not lessen the blessing promised vnto him. Neuertheles, how euer it was, yet did he ne­uer refuse to allye himselfe with them, be­cause he might therby haue been peaceably, and not bee as it were a praie and spoile a­mongst them, whereby we are admonished, as I haue alreadie said, so to conuerse with men, yea although they should be as it were sharpe prickes to pricke vs, despitefully to entreat vs, and maliciously and hardly to deale with vs, yet should we yeeld vnto it, [Page 5]because they might perceiue that we desired nothing but peace, & the procuring of their welfare. And although they went about by all meanes possible to hurt, and iniuriously handle vs: yet notwithstanding should wee stil rest in this hope, that God would change their cursed and venimous hearts, or els so bridle them, as that although wee were as sheep amongst a sort of rauening wolues, yet that wee shall bee garded and warranted by the hand of this heauenly shepheard. Thus we see what wee are hereby to learne. Now the cause of the warre is eftsoones set down vnto vs, in that Abram seeing his kinsman taken prisoner, tooke armes vpon him. They had long before that, giuen him many occa­sions to fall out with them: and yet all the damage they had done him, and all the losse that hee had receiued at their handes, could neuer induce him to make warre. Hee beare all those things patiently: but the only cap­tiuitie of his Nephew moued him therunto. Here a question might be asked, whether it was lawfull for Abram to take Armes vpon him yea or no: for although (as wee say in common prouerbe) that blood cannot lye, and that he might haue such an affection to recouer his Nephew, as that it could not be imputed to him as a fault: yet neuertheles [...]e must hold this for a generall rule: That [Page 6]it is not lawfull for any man whatsoeuer, to take Armes vpon him. Ro. 13.4. For it is God alone that must do that. It is hee (as S. Paul saith) which armeth Kings & Princes. And when hee saith, That it is they that haue the right and superioritie to punish the wicked, he saith, Behold why they carrie the sword, It is not be­cause they should vsurpe it at their pleasure, and do with it as it pleaseth other men. God then must bee the Authour thereof. Thus you see why I haue said, that no man may vse force and violence, without he receiue the same from him to whome it belongeth. And therefore there are none but Kinges, Princes, and Magistrates, that may take Armes vpon them, and with whome men may ioyne themselues. And this is a point vpō which we must surely ground our selues and stand vpon: For, what a thing were it for euerie man to take the fieldes when anie wrong were done him. Without doubt that were to bring an horrible confusion euerie where. Moreouer, Saint Paul, to keepe vs within compasse, Ro. 12.19 and to exhort vs vnto pa­tience, alledgeth that saying of Moses in his Canticle, Deu. 32.35. Vengeance is mine, saith the Lord. Whereupon he concludeth, that wee must giue place to wrath and anger. God taketh this office of reuenge vnto him­selfe, if there be any extremitie and wrong [Page 7]committed, because it is his office to punish the same: now then, if euery man shall take this vpon him, and that euery priuate man shall thrust himselfe in, to be reuenged, no doubt of it that man robbeth God of his honour and right, as if hee would exclude him quite and cleane out of all. To the end then that we giue place vnto ire: that is to say, if wee will haue God to shewe him­selfe to bee our protectour and defender, and bee aduenged of our enemies, and take our warres in hand, wee ought all bee quiet and peaceable. For, he that shall arme himselfe, robbeth God as I haue al­readie saide, of the iurisdiction which hee giueth to himselfe for the defense of his. To be short, priuate persons ought not on­ly ro abstaine from all kinde or violence, but also are to haue a quiet and peaceable minde to suffer, when soeuer it shall please God to humble them. And in the meane while, 1. Pet. 4.19. (as Saint Peter exhorteth vs) wee are to recommend both our soules and liues to him, who is both the protector and owner of them. And yet neuertheles we see here how Abram was approoued (for Melchisedech in blessing him saith, That the victorie which God had giuen him was guided by him) al­thogh he was but a priuat mā, for he was nei­ther king nor prince: but dwelt in the lād of [Page 6] [...] [Page 7] [...] [Page 8] Canaan as a straunger. Howbeit, heere is one thing first of all to be noted of vs, that hee had been alreadie constituted and ordeined to be Lord and maister of this countrie. And although the possession thereof was not as yet giuen him, yet for all that, the right and title thereof belonged vnto him. For God had pronounced it by his owne mouth, say­ing, Behold this land is thine and to thy posteri­tie. Deu. 12.7 & 13.15. And therefore Abram is not to bee ac­counted of as of the rest, seeing that God himselfe had testified vnto him that he gaue him the possession of this land, although he presently enioyed it not. Now then we must looke into the difference that is betweene Abram and others. For if any man shall reply and say, that it is not inough that hee was the right owner of it in successiō of time: yet are we hereupon to note: That the ex­ample which we here read, is like vnto the example of Moses. Exo. 2.12. For, when as Moses slue the Egyptian, yet was not the time of the re­demption of the people as then come. For it was fortie yeares after: & yet notwithstan­ding Moses forbeare not to execute with the sword: neither can it be said that it was rashly and foolishly done, because God ap­proued the fact. Act. 7.25. And S. Stephen namely re­citeth, That Moses thought that his brethrē had knowne that God had ordeined him [Page 9]thereunto, and had appointed him that of­fice. And therefore Moses thereby declared that he thrust not in himselfe into that acti­on as of himselfe. And in verie deed, Exo. 3.1 [...]. and 13. Exo. 4.1. Ex. 10.13. fortie yeares after when God called him, hee disa­bled himselfe, & vsed al the reasons & shifts that possibly he could to auoid himselfe out of that Commission. Wherein hee shewed that he had not done that act vpō any foole­hardines: And God himselfe also therein declared, that he had reserued his seruant, in making him commit that act alone, to im­ploy him afterward when time should serue, in matters of greater importance. And ther­fore God might for once, giue leaue and li­bertie vnto his seruant Abram, to exercise the force of the sword, although he was not as yet put in possession of the land which he had promised him. And besides, we are also to note, that God giueth oftentimes singular motions vnto his seruants, which wee must not draw vnto our selues to follow. Wherof we haue a most excellent glasse to looke in­to in the booke of the Iudges: for, whereas that booke speaketh of certaine men whom God had stirred vp to aide his people, the same are so many testimonies vnto vs, to shew that we should not thinke, that there is alwaies an assured & certaine election, when any one man shuld be armed, with the sword [Page 10]and with authoritie. Did Gedeon know cer­tainly that hee was chosen? no surely he did not. Neither yet Sampson nor any of the rest. I shall not need to recite three or foure of them: for as I haue already said, as many as there are spoken of, were chosen of God, and yet they themselues knew it not. We see how Gedeon doubted & was in great perplexitie: and therfore wold haue God giue him a ma­nifest token of his vocation & calling: and a man would haue thought, that when he had obteined the thing which he craued, that it should haue redoubled his courage: and yet it fell not so out with him. For we see that he was very timerous. And yet God had so chosen & appointed him for the deliuerance of the people, as that with 300. men he dis­comfited a great number, yea euen a great & mighty army. And yet all that which is here recited vnto vs, is not for vs to make a gene­rall rule thereof. For it were a mockerie and a foolish argument for vs thus to reason. See how God hath redeemed his Church from the tyrannie of the wicked and infi­delles, by the handes of Iepththe, Iudg. 11.33. Iudg. 13.14.15.16. and 7. Sampson, and Gedeon, and such like. And therefore when wee see the children of God vniust­ly oppressed, that it shall bee lawfull for vs to take Armes vppon vs to aide them: Now, this were too too horned an argument. [Page 11]For it were meete that wee should haue the spirit of those whome we pretend to haue, that is to saie, That wee should bee as­sured that God hath also called vs there­to. And why? because as I haue alreadie saide, they had their particular motions, as if they had beene priuiledged thereun­to by a publicke lawe. And wee are in all thinges to note, that when God wor­keth extraordinarily, being grounded vp­pon his word, that priuiledge is not of vs to bee vsurped. For it is the Office of a King or Councell, to graunt a priuiledge to anie, neyther is it for mee to knowe the reason why hee doth so: for if I shall doo the lyke that hee doeth which is pri­uiledged: I shall ioyne my selfe with him that would seperate himselfe from the com­mon order. For wee must leaue the autho­ritie of Kings and Magistrates to do what­soeuer they know to bee best for the com­mon weale: and it is great reason wee should do so. And therefore so often as we shall see God minded to remember the re­demption and deliueraunce of his Church by such as he hath ordeined to be as it were ministers of his own preparing, we must vn­derstand, these to be singular acts past frō his own hād, & those men to be chosen by him: and armed also by his authority and power, [Page 12]But to say, that euerie man may take vppon him to do as much, the same would bring, as I haue already said, horrible confusion. Thus we see what we haue to learne as concerning that matter which is here recited vnto vs of Abram. To wit, that God had alreadie giuen him a token, that he had not in vaine constituted him lord & maister of the coun­try of Canaan. And besides, he gaue him also a litle taste that his successours should enter the land: and that whatsoeuer forces should come against them, yet that they should no way let them from conquering the whole land. And although the Army of those kings of whom we yesterday spake, was not pas­sing thirtie or fortie thousand, yet neuerthe­les Abram had onlye but those of his hous­hold, which were but 300. and 18. men. Now for any man to say that they were experi­mented souldiers, were a verie mockerie: because Abram was neuer brought vp in the warres, he knew not which way to han­dle either sword or Target. And it is so far of for him to be the more confident & bold by reason of those confederates that came with him, as that it was an occasion to make him the more afraid. For they might haue alledged and said thus, Why this same stran­ger goeth about to haue all our throtes cut. For do we not here see four victorious kings [Page 13]which haue spoiled Sodome & Ghomorre, and all their neighbour Cities about them, and shall we thinke to do any good to set vpon them? surely in so doing, we shall as it were cast our selues wittingly and willingly away. And therefore Abram seeing himselfe thus distressed, should in the common opinion of man, rather desist and liue in peace. Now at the first sight, it should seeme to be a great folly for him to take the war vpon him with CCC. and xviii. men, and himselfe being a silly old man, become their Captain: he that neuer knew what either warre or battaile meant, as we haue alreadie said, & yet wold hazard the casting of himselfe away so fond­ly. And therefore we are the more earnestly to obserue that which I haue alreadie tou­ched: to wit, that God would thereby shew him, that when he entended to put his suc­cessours in possession of the land, that it was an easie matter for him to do it, by reason of that noble victory which he had giuen him, a thing not to haue been belieued, if a man would haue iudged therof according to hu­mane reason. Here we see in summe, what we are to learne as touching this point where it is said, That Abram armed his houshold me­ney. We see by this, with what wisdome God endued him, although hee had neuer been trained in the wars, neither yet acquainted [Page 14]with any stratagemmes or warlike pollicies, whatsoeuer: and yet notwithstanding we see that he surprized his enimies, charging them sodeinly in the night, yea euen then when they thought themselues most safe and sure being throughly fraught with good meats & strong drinks: and solacing themselues with the ioy of the spoile of Sodome and Ghomorre. Now we know that after such victories there is much ryot and filthines committed. And yet Abram had so much cunning as to sur­prize his enimies: although in very deed, the former victories which his enimies had ob­teined, had bin inough greatly to haue dan­ted him. And againe, his so sodein and spee­die comming must needes bring with it a great to doo and tumult: had not God by his holie spirite gouerned the same. By this wee are to vnderstand, that GOD would needes take this matter in hand by him: and not onely for Lots sake, but al­so because hee should know, that the pro­raise of GOD was neither vaine nor fri­uolous, when as hee had giuen him the do­minion and superioritie ouer the whole lande of Canaan. And this is that in summe which hereby we are to learne.

It followeth after (that the King of Sodome came vnto him) which is to mag­nifie the great fauour and grace that God [Page 15]beare vnto Abram. For, wee haue alrea­die alledged the saying of Ezechiel, Ezec. 16.49. where it is said, That the Sodomites were extreem­ly proude, which was the verie spring head of all the enormities that prouoked the vengeance of God, vtterly to roote them out. Now how proude soeuer the King of Sodome was, yet was hee glad to come and doo homage to Abram, because hee knew that both his life and all his Country were due to him.

Heereby then wee see, that it was God whiche had the direction in this matter, and blessed his seruaunt Abram. True it is, that it had been much better for him not to haue gone out of his Tent to the hazardyng of him selfe so daungerouslie: But it was GOD that stretched out his hand vnto him, because he would haue him knowe by experience, his power and aide in the matter. This consequently, great­lie profited Abram: For if hee had tar­ried in his house without vnderstandyng the lyke defense of GOD, without all doubt hee had neuer beene so rightlye confirmed as afterwad he was. And there­fore wee see, that when GOD sendeth vs anye afflictions, although at the first they bee neuer so harde and greeuous, yet for all that, in the ende, the issue [Page 16]of them is profitable and beneficiall to our good. Ro. 1.2.4. Esai. 49.24. For, as S. Paul saith, Patience engen­dreth triall. To the end we might effectually know, that it is God which hath succoured vs: and when we once know that, we might more & more be confirmed to trust in him. And hope neuer maketh vs ashamed: for, who­soeuer shall haue recourse to God, shall ne­uer be confounded. And therefore wee see, that we can neuer rest quiet and bee peace­able, vntil such time as God sheweth vs why he hath afflicted vs, and that in the meane while, he maketh vs to feele that it is for our good, and so consequently we haue occasion to blesse him, and call vpon him more assu­redly. Thus we see what we are here to ob­serue as concerning this point. Now where it is said, that the king of Sodome came vnto A­bram, hee addeth anon after, (that Melchi­sedech king of Shalem, offered also bread and wine.) And for as much as hee was the high Priest of God, that he blessed Abram: and that Abram gaue him the tythe of all the spoile. Here we see as notable an historie as anie is in all the holie scripture, and not on­ly an historie, but such a one also as is a liue­ly image to represent our Lord Iesus Christ, as in the 110. Psalme it is written. For, it is not without cause there set downe, That God had sworne and would not repent him thereof, [Page 17]that he wold neuer breake the solemne oth which he had made. That is to saie, That Iesus Christ is a Priest for euer after the order of Melchise­dech. If there were nothing els but the histo­rie thereof, we see that Melchisedech is cal­led God his Priest: howbeit how euer it is, yet is he most like in estate and degree vnto Abram, but wanteth a great peece of it. For, as wee shall heare after, Abram is called the father of all the faithfull and of the whole Church, and that all such as are the children of God, must be his spirituall children. And therefore Melchisedech in one respect must needes bee his inferiour. It is farre from the meaning of Moses, to preferre him before Abram, as the Apostle verie rightly doth, Heb. 7.4.5.6.7. as hereafter we shall see. Some haue thought this to be Sem: but there is no likelihood of anie truth therin. For if it had been so, would Abram haue tarried so long before hee had seene the Patriarch Sem, of whome hee was descended? No doubt of it he would at the first haue gone vnto him, & haue dwelt with him: for he was king of Salem. And in verie deed, Abram might very well haue sheelded himselfe vnder his protection, but bee wan­dred all the country ouer: and all that while there was no mention made of Melchisedech. Moreouer, it was not without good cause noted of the Apostle, that Melchisedech had neither father nor mother without begin­ning [Page 18]& without end, as if he had bin an im­mortall man immediatly descended from heuen, not but that Melchisedech was a man: but the Apostle his meaning is to shew, that he is brought in as though he had neuer bin borne. For, no man knoweth who was his fa­ther, nor yet who was his mother: no man knoweth his kindred nor yet how he liued: and besides, no man knoweth where hee di­ed: and yet he is a priest of the liuing God. Neuertheles, he manifestly shewed himself, and eftsoones hid himselfe, and was buried, but no man knoweth how nor when. Where­upon the Apostle sheweth, that hee was a fi­gure of our Lord Iesus Christ, who although he be the euerlasting sonne of God, yet not­withstāding he had no father after the com­mon manner of men, because his diuine es­sence is spirituall and eternall: and was also miraculously conceiued by the holy Ghost, beyond the order of nature. And although hee be dead, yet he liueth for euer: yea and hath obteined life for vs, in that he died for vs. And therfore he is without beginning & without end: without beginning, because he is God eternall: and without end, because we liue for euer in him, as it is said by the Pro­phet Isaiah, Who shall tel the line that shal come of him? The Church, by the vertue & power of our lord Iesus Christ is immortal: Isaiah. 53.8. & ther­fore by a far strāger reason, must he needs be [Page 19]without end. But we wil hereafter hādle this more at large, & at this time briefly runs it ouer, to shew that it was not Sem. See thē why Dauid also especially counteth the redeemer that shuld come, vnto Melchisedech. Howbe­it, before we go any farther, wee are to note, that it was a wonderfull grace of God, that Melchisedech could so purely keep himselfe, considering that al the land at that time, was ful of idolatry: for Abrā his fathers house was a den of idols, as heretofore we haue said, & as the holy Ghost witnesseth vnto vs by the mouth of Iosua. Iosua 24.2. Seeing thē that al was so cor­rupted in the land of Chaldea, which was ve­ry nigh vnto the place wher Noe dwelt, wher he had continually liued, that Sem & such as he was were there also: seeing then that the diuel had peruerted and so fowly defiled the seruice of God, how is it possible that in the land of Canaan, where the people are wicked, where there is nothing but impiety, cōtempt of god, & rebelliō, where there is nothing but iniquitie, deceit, cruelty & violence, that yet there should dwel a priest of the liuing God? By this we may see how God oftētimes hath his church, as a man wold say, raked vp in the ashes, and in the iudgement of men not to be seene: but it sufficeth that God knoweth it. Wherof wee haue heere a testimony in Mel­chisedech. A man would haue thought that there had not beene at that time one man [Page 20]that worshipped God sincerely and simplie: For, seeing that the graundfather of Abram and all his kindred were giuen to diuellish errors, and serued Idols, what must we think of the rest? A man would haue then iudged that the Church of God had been vtterly a­bolished: but we may see, that he had reser­ued a litle seed thereof, when as his will was, that Melchisedech should bee a Priest there, yea euen in such a land as more exceeded in all iniquitie then any of the rest. Let vs then apply this to our owne vse: for, this is a dan­gerous temptation for vs to think that God hath no church in the world: for then it must fall out, that his promise is vaine & of none effect. And besides, when a man thinketh himselfe to be left alone, hee becommeth so careles and negligent, as that he falleth into dispaire: as wee see how neerely Elye was drawne into it when as he said, what shal be­come of this geare? For, they haue killed thy Prophets, 1. Kings 19.10. haue set vp their Idols in euerie place, and my selfe am left alone. He was as it were like a poore dismaid man, being rea­die to cast himselfe headlong into the bot­tomles pit of dispaire. But what? God com­forted him and said vnto him, 1. Kings 19.18. That hee had as yet reserued vnto himselfe seuen thousand, that is to saie, a great number, that had not bowed their knee vnto Baul. So then, as I haue alrea­die said, our faith should bee maruellously [Page 21]shaken, yea vtterly ouerthrowne; If we shuld be persuaded of this, that God had so forsa­ken the world, as that he had no Church left in it. And therefore let vs learne, not to iudge by the outward sight of the eye, whether there be a Church, or no: but let vs rather reuounce our owne insight: because wee are aduertised, that God will many times haue a litle seed of it lie hidden: as the graines of corne are not seene so long as there lieth a great heape of strawe vppon it, because the graines are small and few which are couered with it. Euen so it seemeth sometimes, that all the faithfull seruants of God, are heere quite and cleane rooted out from the face of the earth: howbeit, the Lord hath incom­prehensible means for the vpholding of his: and hee must needs be continually worship­ped and serued, not that he doth looke for a great, glorious, and pompous multitude in his Church: but it may suffice vs that hee knoweth who are his. And so let vs depart from all iniquitie, that we might call aloude vpon his name, & ioyne our selues with our brethren, although wee know them not: For that dependeth vppon God his adoption, when as hee witnesseth vnto vs by his holie spirit, that hee hath a great number of faith­full ones, neither is it needfull that we know them. Wherefore it is his will and pleasure that they shuld be dispersed throughout the [Page 22]face of the whole earth, & haue no reputati­on before men: but be contemtable and de­spised persons, and to be short, to be no more knowne & esteemed of, then if they laie tro­den vnder mēs feet. And thus much for this: & yet wee are to gather from this place some exhortation, which is, not to folow the multi­tude. For, Melchisedech might haue fallen to idolatry as wel as the rest, if he had had a re­gard to that which they did: for, there was nothing all there about, but a very polution of the seruice of God, & yet he continued in that which he knew to be good & iust, accor­ding to that which God had instructed him in. Neither was ther any law at that time wri­ten: but God had giuen him so much know­ledge, as wel by Noe, as by Sem, as was neces­sary to saluation. Now if so smal an instructiō as Melchisedech had, constantly established him in pure religion, how shall we be able to excuse our selues, whē as god daily represen­teth himselfe vnto our eares, that he hath set downe a law which sheweth vs how he wil be worshipped & serued, hath giuen vs prophets to explane it vnto vs, and hath giuen vs also a ghospel, which is a trumpet to sound not only into our eares, but also throughly to pearce both our thoughts & affections? when God then hath so many meanes to keep vs within compasse to serue him purely & sincerely, if we thē decline from the same, & be transpor­ted [Page 23]away by mē, & vnder a colour that we see such a custome beare sway, that such an abuse ruleth & reigneth, & is receiued & accepted, and that we dwel & liue amōgst infidels and idolaters: what a condemnation shall that be vnto vs, seeing that Melchisedech so constant­ly & firmely persisted & stood soundly in his faith & beliefe? Let vs therefore lift vp our eies vnto God, haue our eares fixed as it were vnto his word, & all our senses attentiue, that we be neuer carried away, although we shuld be tossed vp & downe here below as it were in the sea, & driuen too and fto with windes and tempests: and that if there were a people that should hold a religion, & that there should be some great king that would haue them, thus & thus to gouern themselues, yet let vs learne to hold vs alwaies vnto our God alone, & that it is inogh for vs, to bewar that we neuer decline from the way which he hath shewed vnto vs by his word: & that the bright shining light of the law & the ghospell be euer before vs, & that we shal neuer erre, so long as we know God to be our guide & leader. Thus wee see what wee are to learne from the example of Melchisedech. Let vs now come to the text of Moses: It is said that Melchisedech king of Sa­lem, offered bread and wine, and was a priest of the liuing God, and blessed Abram. It is meete that this text bee resolued: That Melceisedech, inasmuch as he was a king, recei­ued [Page 24]Abram, and gaue vnto him bread and wine for the refreshing of his people: and being by qua­litie, a Priest, blessed him, and that Abram also gaue him the tythe of all the spoile. Here we see, that Melchisedech is set before vs both a King and a Priest. Now here wee are to di­stinguish, of the diuers actes, by the seuerall offices. For as I haue already said, in as much as he was a King, he dealt liberally with A­bram: hee refreshed him and all his compa­ny: and for as much as hee was a Priest, hee blessed Abram. Now, it was a common thing amongst the auncient Fathers, for euery king to be a priest: and the very prophane people do shew, that that was vsed in many Coun­tries. For, Kings were not contented with their kingly estate, but desired also through ambitiō to be Priests, because they thought it to be a more holie dignitie, then the ma­iestie of a King. And thus wee see why they would oftentimes be Priests. And in verie deed we see, that that was a most ambitious desire, and that they which coueted credite and estimation, would alwaies aspire and clime that way: but how euer it is, it is cer­taine that Moses reciteth this as a singular thing in Melchisedech. Neuertheles we see, that God hath in his law made a difference betweene the one and the other, and wil not haue them both to rest in one person. And Moses was as excellent a man in all perfec­tiō F.x. 28.1. [Page 25]of vertues as euer was born in the world: and yet wold not God for all that, haue him to be a Priest also, but would haue his bro­ther Aaron to take vpon him the office, be­cause Moses had inough to do with the ciuill gouernment that was laid vpon him. And in very deed we see how Osias was punished: 2. Chron. 26.21. for, being a king, hee was arrogantly puffed vp, to take vpon him the vsurpation of the priesthood: and for onely sensing vppon the Aultar with frankensence, hee was stri­ken with a leprosie, put to great shame, and made a recluse all the daies of his life. And yet for all that, it seemed that his deuotion was good, or at least, that he was to be excu­sed. Yea but god did not punish the outward act only: for he knew well inough the pride of king Osias heart. And besides, it is said, That obedience is better then all the sacrifices in the world. 1. Sam. 15.22. And because he thrust himself in­to an office which God expresly forbad, and troubled the vocation & order which shuld haue been inuiolably kept, vve see wherfore he is punished. And for so much as he would not content himselfe with his estate and de­gree, therefore it was meet that hee should be made infamous and detestable, and bee quite and cleane seperated from the compa­ny of men. Thus we see that in the law were two things which were not tollerated to be [Page 26]in one man, to wit, kingdom and priesthood. And therefore seeing it is so, wee must con­clude, that this example which is heere set downe is absolute singular, and apperteineth not vnto the law. True it is, that at that time, the lawe was not as then written, and the Tribe of Leuie was not yet in the world, to take vppon it the right of the priestly digni­tie: howbeit this example is here set downe vnto vs for instruction, to the end the lawe might remaine in her full strength, and the Church thereby might bee edified, as ap­peareth by the Psalme by mee alledged. And therefore wee must conclude, Psal. 110. that it was not spoken of Salomon, nor yet of any other king descended from the Stemme of Dauid: For, if they were kings, they must not haue entermedled themselues with the priesthood, for if they did, they were Apo­states. Wherefore, when it is said, that there should bee a king a figure of Melchisedech, and according to his order and estate: that sheweth that it was not spoken of the whole race of Dauid, vvhich vvas descended of him according to the flesh, sauing vntill such time as vve come vnto the high priest our Lord Iesus Christ. True it is, that hee is the sonne of Dauid and of his seed. But there is in him an especiall yea an onely re­gard to bee had: vvhich is, that hee made [Page 27]an end of the priesthood of the lavv, because his kingdome is spirituall: and that is it also, that shall make an end of this earthly king­dom, vvhich vvas established but for a time, and that vntill his comming. Novv, vvhen it is called perpetuall: the meaning is, that hee hath cōtinued in the person of the redeemer. And therfore this is it that we are to obserue out of these vvords of Moses, vvhen he saith, That Melchisedech vvas king of Salem, and that hee vvas vvithall a priest. We see then, that these tvvo offices belong to none but vnto our Lorde Iesus Christ: according to that rule vvhich God hath set dovvne in his lavv: and therefore vve are out of all doubt that it vvas the priesthood of Iesus Christ vvhich vvas shevved vnto Abram: to the end his faith by that meanes might be sealed and the better confirmed. For, sith the bodie vvas not seene, it behoued that there should be some shadovves at the least thereof. And therefore had the fathers the shadovves of it for the vpholding of their faith, stil looking for the appearing of Iesus Christ. They had (I say) shadovves and figures. And although that, be not to vs common vvith them: yet is it verie profitable for vs. For, vve are to gather, that Iesus Christ vvas not sent in hast vnto vs, neither yet that God determined in a minute of time to send him vnto vs for [Page 28]our redeemer: for he was already the verie true redeemer, although he had not as yet taken vpon him our nature, nor yet manife­sted, neither yet the gospel published. Wher­upon we see, that the faith which we haue at this day extendeth it selfe farre and wide. And the Gospel hath been from the begin­ning: in such sort as that the ancient Fathers were built vqpon our Lord Iesus Christ, and that in him was their hope and saluation: to be short, that is an helpe which is not to be contemned. But when we shall compare the shadowes with the bodie, we shall see that our redemption is more to be wished, then the state of the Fathers. And therefore we see, why it is said, That blessed are the eyes which saw that, that the Disciples had seene: for manie kings and prophets had an earnest desire to enjoy such a fight, Luk. 10. [...]4. and yet could neuer attaine vn­to that which they sought for: but contented them selues with an assured confidence that the promise of God should be accomplished in time conuenient: as hereafter we shal see, when as Iacob in pas­sing out of this life said, I shall see thy sauing health O Lord, Gen. 49.18. and will put my confidence there­in. Now then, when we shall make such com­parison, wee haue wherewithall mightily to be strengthened, and to be angry at whatso­euer the diuel may thrust in, to withdraw vs from the puritie of the Gospell: and bee so [Page 29]much the more stirred vp to embrace our lord Iesus Christ, seeing that he hath brought the full and perfect truth of that which was figured in the law. Thus we see how wee are to benefite our selues by this place of scrip­ture. As touching Melchisedech his dwelling place, it is most like to be true that it was I­rusalem how beit, there hath bin a compoun­ded word Iebusalē, by reason of the Iebusites that occupied that place there. How euer it is, that was the Citie wherein Melchisedech had been, and there also where Iesus Christ exercised his office of priesthood, not onely when he preached the Gospell, but also when he was crucified for vs, and offered vp an ho­ly oblation vnto God his father, to reconcile vs vnto him for euer, and to clense vs of all our sinnes.

Let vs now prostrate our selues before the maiestic of our good God, in acknowledging our offences: beseeching him to receiue vs to his mercy. And seeing that wee are con­demned as of our selues, that we might by the meanes of the redeemer which he hath giuen vs, be deliuered from the curse, in which we should be plunged, if it were not that he had redeemed vs by his infinit goodnes: and that as hee hath stretched out his hand to pull vs vnto our Lord Iesus Christ, that hee would more and more confirme vs in such perseue­rance [Page 30]of faith, as that vve might cleaue vn­to to him, & neuer be vvithdravvne from him by any temptations of this world. But that vve shuld rathet fight against all the Alarms vvherevvith Sathan should set vpon vs, vn­till such time as vve do come vnto that euer­lasting kingdome, vvhich vvas prepared for vs before the creation of the vvorld, and which vvas so dearly purchased for vs. That it vvould please him to shevv not onely vn­to vs this fauour, but also vnto all people, &c.

WE haue already begun to declare, that Melchisedech, of whom men­tion is here made, was a figure of our lord Iesus Christ. And to the ende wee might the more atten­tiuely hearken vnto this doctrine, wee are to remember that, which yesterday was deliue­red vnto vs, that is, that God sware by a so­lemne oath, That he that should be king; o­uer the people, should also be a Priest. Now it is certaine, that God is verie sparing and [Page 32]carefull of his name; and casteth it not out at all aduentures: for his meaning is, that wee should haue it in all reuerend regard, & not take it but vpon necessitie, & to such an vse as is worthie the holines thereof: and for his part also giueth vs an example. And there­fore wee are to conclude, that this is a point of great importance and maruellous profi­table for vs to know, that hee which should be the redeemer of the people, should also haue the title both of a king & a priest. And in deed, if wee should seperate the one from the other, the faith that wee haue in our Sa­uiour Iesus Christ, should be verie weake, and should haue no certaine nor firme foun­dation. For, there are two things requisite to our saluation: the one is, that God accep­teth vs as rightuous, and voweth vs for his children: the other is, that we might be gui­ded by his hand, and mainteined and war­ranted by his inuincible power. If we should take but one of these points, wee should vn­derstand it but by halfes. And marke how: Put the case that God were mercifull vnto vs, and would not impute vnto vs our sinnes, yet if the diuell had power ouer vs, and we left as a praie vnto all the assaults wherwith he should assaile vs: how could it otherwise be, but that we must be most miserable cast­awaies. On the other side, if God should [Page 33]display his power for our defense, and yet we not reconciled vnto him, and so not re­puted and holden to be righteous and iust: no doubt of it but that wee must needes still come to reckoning. And then woe vnto vs, when as we should be iudged without mer­cie. But we know, that all our righteousnes consisteth in this, that God hath mercy vp­on vs, and hath buried all our offences. And therefore it behoueth, that our Lorde Iesus Christ should shewe himselfe to bee both a King and a Priest, that is to saie, that hee should on the one side make an attonement betweene God and vs, to the end wee might boldly come when as we were driuen to call vpon him for aide, and assure our selues that he voweth vs for his children. And all this we haue by the benefite of the death of our Lord Iesus Christ. For, in that hee shead his blood, it was to to wash & cleanse vs of all our spots: hee was made a sacrifice of satisfacti­on, on, so that we thereby are discharged of an our debts, & the obligation that was against our saluation, was, as Saint Paul saith to the Collossians, broken & cancelled. Thus we see what it was that was accomplished in the person of the some of God, Colos. 2.14. when as he was sent into the world: that is, that in suffering for the remission of our sins, hee hath made vs righteous. Not that we are in truth alto­gither [Page 34]so: for there wanteth a great deale of it: but wee are so farre righteous, as that GOD will not iudge vs according to our desertes: and contrariwise, he by his infinite goodnesse supporteth vs, and the obedience which Iesus Christ performed is approoued and allowed vnto vs. As if any man should paie our debts: why then we are discharged. Euē so is our Lord Iesus Christ as it were ap­pointed to be the principall debtter for vs, and therby dischargeth vs before God. Nei­ther can the diuell haue any thing wherwith to accuse vs, when as we shall trust vnto the satisfaction which was paide for vs by the sonne of God. And therefore it is not with­out cause that he is called a priest. Howbeit, we for our parts are rightly to consider, what fruit and benefite wee are to receiue by this his office of priesthood. For it is not for him selfe alone but for our profite and welfare, that the father by a solemne oath bestowed this estate and dignitie vpon him. Now, wee are here to note, that he is called a Priest for euer, to the end this honour might be reser­ued to him, and transported to none other. If this point then had been so well conside­red as it ought, and as the Apostle most no­tably setteth it downe in the Epistle to the Hebrewes. Hebr. 7.8.9.10. Hebrewes. The abhomination that hath been brought into the world, and which to [Page 35]this day ruleth and reigneth therein, had ne­uer beene: for the Pope maketh his priests with this cōdition to appaise God. For, these are the very words which he vseth when hee charmeth them, that is to say, hee priesteth them with these words of authoritie: WE GIƲE THEE POWER TO OF­FER SACRIFICE VNTO GOD, TO APPAISE HIM. What an hor­rible blasphemy is this? For this is as much as to make GOD a lyar, and to make voyd the solemne oath which hee hath pronoun­ced with his owne mouth, and which is spoken of in the hundreth and tenth Psalme that wee haue alledged, where God saith, That Iesus Christ shall bee a Priest for euer, euen he alone: that is, according to the order of Melchisedech, who hath not his like or match. And yet notwithstanding, behold how the Popish Priest bragge that they of­fer vp Iesus Christ, and that they are Gods Priests to make reconciliation for the sinnes both of the quicke and of the dead. For they are not content to redeem such as by them selues out of their clowches, as out of the hands of the eues: but will haue also their Priesting witcherie extend it selfe euen to the dead. Wee see heere, that there is a constraint more then manifest, betweene this decree which is pronounced and spo­ken [Page 36]by the holie mouth of GOD, and that which Antichrist hath falsly deuised, and which euen at this day hee still vphol­deth and mainteineth. Wee are therefore to note: that Iesus Christ did not offer vp himselfe onely once for all, to the end to ap­paise the wrath of God his father towardes vs, and to paie all our debtes: but that also the power of this oblation which hee made should endure for euer, and qee permanent. And therefore we may see why the Apostle vseth this similitude, Hebr. 10.29. That the way is as it were a freshe consecrated vnto vs by the blood of Iesus Christ our Lorde: as if hee should haue said, that the blood which was once shed for our saluation, is neuer drawne drie, but daily ouerfloweth our soules by the power of his holy spirit, which bedeweth vs with the same, as S. Peter in the first Chapter of his first canonicall Epistle speaketh. Mark also why Iesus Christ in his Supper, saith, This is my blood of the new Testament, and so consequently sor euer: as if hee should haue said, that wee should not thinke that he had made a reconciliation which should not en­dure, and as though it had bin but for a day or a yeare only: but that at this day hee oc­cupieth the place of a priest. Because hee is the Mediator vnto God his father, in the power of the death and passion which once [Page 37]he suffered: and doth make intercession for vs, as that we are assured that we are accep­table vnto God, when as we come vnto him in the name of our Aduocat: and are groun­ded and setled vppon the oblation which he once made, to the end it might serue vs at this day, and vnto the worlds end. I haue alreadie said, that it were not inough that wee were thus set at one with God, and our sinnes forgiuen vs, without we were eftsoons defended and conserued, vnder his mightie hand and protection. And therefore it was meet that Iesus Christ should be a king. For, all the saluation that we must looke for from the hand of God, must come from our Lord Iesus Christ. We must not flie in the ayre to looke a farre of for that which we want: for he giueth and offreth himselfe vnto vs. And therefore we must in the person of this Re­deemer, finde out all fulnesse of that which is requisite for our saluation. For that cause is our Lord Iesus Christ called a king: the vnction which was bestowed on him apper­teineth vnto his kingdome, to the ende wee might be enriched with all his benefites, and defended against all our enemies, & to haue him to be an inuincible fortresse for vs. And although we be set vpon, yet shall wee haue alwaies the victorie. Thus we see how the ri­ches of the kingdom of heauen are bestowed [Page 38]vpon vs. And forsomuch as Iesus Christ was replenished with them, in all perfection and fulnes: wee for our parts are voyd of them, and want them. And thefore we must come and begge them of him, that he might deale liberally with vs in helping of vs, which hee doth when as he bestoweth the graces of his holie spirit vpon vs, that we might be refor­med according to his image: and the diuell repulsed and put to flight. Now I pray you what strength haue we of our selues? For the least temptation in the world will throw vs downe, yea and our very shadow will make vs as it were vanish away. But it is said, that when Iesus Christ shall take vs into his pro­tection, we shall be in such a fortresse, as that all the enemies wee haue shall neuer be able to haue power ouer vs. Now wee see a great deale better, that it is not without cause that God vsed a solemne oath, when as he made our Lord Iesus Christ a King and Priest af­ter. the order of Melchisedech. Now the Apo­stle goeth further and standeth vppon the names, for, Melchisedech, signifieth a king of righteousnes. Hee sheweth vs then hereby, that the kingdom of the sonne of God is not common, neither yet to bee esteemed lyke vnto other kingdomes: But that the pro­pertie thereof is to make vs righteous. For, earthly Princes may verie well bee called [Page 39]righteous, whilst they faithfully execute their office, abstaine from outrages, tiranny & cru­eltie, and render to euery man his due: in this sort they may be said to be righteous. How­beit, there is another manner of righteousnes In the son of God: and it is it, whereof we are made partakers. A man may be as it were an Angel in all vertues: neuertheles this serueth no further then for his owne person. He may giue good example vnto others, correct thē that haue done amisse, look that men liue ho­nestly & according to the law: but to make other righteous, passeth all mans power. And therefore the righteousnes of our Lord Iesus christ is not shut vp within himself to haue it for himself only: but so to cōmunicat it vnto vs, as y ^t by his means we may be made iust be­fore god. And how shuld that be? we haue al­readie shewed, that God reputeth vs for iust & innocent, when as it pleaseth him to bury our sins & iniquities. And again, accordingly as he hath regenerated vs by the spirit of our lord Iesus christ, that is also to cloath vs with his righteousnes. Howbeit, this is but in part, whiles we liue in this vorld, our sins are fully forgiuē vs without exceptiō: & yet notwith­stāding we are not so reformed, but that there stil remaineth in vs infirmities and sins. And therfore we must imbrace this righteousnes, that is to saie, vnto the remission of our sins. [Page 40]But how euer it is, wee see in what sort our Lord Iesus Christ maketh vs partakers of his righteousnes. Here we see the first point that we are to note. The second is, of the place Salem. And Salem, is as much to say as peace: And the Apostle sheweth vs, that ouer and besides the righteousnes which wee receiue from our Lord Iesus Christ, we eftsoones en­ioy a peace, which he only openeth, & which by none other meane we can obtaine. And although the wicked, & contemners of God striue to bee at rest and peace, yet doth the Lord so awaken them, with a spirit of phren­sie, as that they are like men halfe dead. For marke how the wicked striue to bee at rest and peace. That is, they forget God as much as in them lieth, & so become very brutish. And yet in despight of their teeth, God will put them in minde of him, and when hee ap­peareth vnto them, they tremble as before their Iudge. And besides, they haue an hun­dreth thousand witnesses: for their own con­sciences are more then all the actions in the world, yea they cannot but condemne them­selues. And although God seemeth to hold his peace, yet cannot the wicked be pardo­ned, but that they must needes be enforced to feele their curse. Esay 48.22. and 57.21. And therefore as Esaie witnesseth. There is no peace for the wicked. But as S. Paul saith to the Ephesians, Christ [Page 41]is our peace, because hee hath conioyned and vnited vs vnto God his father. Ephes. 2.14. Marke also why in the first chapter to the Romanes hee saith, That beeing iustified by faith, wee are at peace with God. Hee maketh a difference of the peace of the wicked, that is to say, be­tweene the peace which they seeke after, and cannot finde it, and the peace of the faith­full. The wicked wil turne their backe vpon God, and flie from him as farre as they pos­sibly can: but the faithful come before him, and acknowledge him for their father, be­cause they know that he wil not impute their sinnes vnto them, forsomuch as Iesus Christ hath forgiuen them, them. And thus haue they peace, and reioyce in the infinite mer­cies which hee hath bestowed vppon them. And therfore it is not without cause that Ie­sus Christ is called the king of peace. And there is more in it then so, for the faithfull are not only assured for the time present, but also for the time to come. For they knowe that God hath begun his work in them con­ditionally that he wil performe it: Philip. 1.6 And ther­fore their trust is, that hee will neuer faile them, but that he will more and more guide and gouerne them vntill they come vnto his kingdome. Thus we see how we haue peace, and shall possesse it in Iesus Christ, because that without him we cannot be but the ene­mies [Page 42]of God: and as we make warre against him through our sinnes and rebellions, hee cannot choose also but arme himselfe against vs. Heere is also to bee noted, that hee was a Priest for euer, when as Melchisedech was brought in as yesterday was touched, with­out beginning, without end, and without any petygree. And it was to this ende that wee might knowe that although our Lorde Iesus Christ was in the fulnes of time sent, yet that he was the sonne of the eternall God: & that hee was also appointed to be the Redeemer before the creation of the world. Colos 1.15 16.17. For, hee is the first borne of all creatures, because that in him & by him all things were made, & al­so that he according to the wonderfull coun­sell of God, should restore all things, forso­much as all things both in heauen & in earth were dissipated, after the fall of Adam, who ouerthrew all the creatures with him. How­beit, all things were restored by our Lord Ie­sus Christ: knowing also, as the Apostle in the last Chapter to the Hebrewes saith, That Iesus Christ is yesterday, Heb. 13.8 and to day, and the same for euer: that his power doth and shall shew it selfe vnto the end of the world. Marke then how wee must altogither haue recourse vnto this power (which the fathers themselues felt and proued before such time as he was mani­fested in the flesh) nothing doubting, that [Page 43]although men may be absent from him, and that there is a great space betweene hea­uen and earth: yet notwithstanding that we shall continually bee quickened by his life, enriched by his benefites, and vpholden and preserued by his power. For seeing the Sunne which is but an insensible creature, fructifi­eth the earth, giueth heate thereunto, and that God by meane thereof, nourisheth and vpholdeth vs: what shall it be in respect of Iesus Christ, who is no insensible creature, no, no creature at all, but verie God mani­fested in the flesh, yea, our Mediatour, on whome GOD hath bestowed whatsoeuer is requisite for our saluation. Thus wee see in summe, what wee haue to learne heereby. Now, where the Papists & all such as beare the name of Christians, ought by this place of Moses to bee taught, that Iesus Christ, is an onelie King and Priest, that hath v­nited vs vnto GOD his Father, and who also is the cause that the Father holdeth vs vnder his protection, they haue turned it cleane contrarie to that which is here set downe.

And this error was not begunne by the Papists, let vs not laie more vpon them then in deede is due vnto them: for they haue blasphemies inough amongst them, to con­demne them selues an hundreth tymes. [Page 44]But it is great pitie, that the diuel hath so ru­led and reigned amongst them, as that hee hath for these fourteene hundreth yeeres so blinded those that name themselues Christi­ans, as that they are gone so farre as to deuise a bewitching fantasie, that Iesus Christ was figured in the person of Melchisedech, & that his bodie is the heauenly brcad, & his blood the wine to nourish soules, and that he offe­red both the one and the other. Now at the first sight, this Allegorie will please such as haue itching eares: how Iesus Christ calleth his bodie, bread, and his blood, wine. And therefore this seemeth verie well to agree, that Melchisedech offered bread and wine, because the bodie of Iesus Christ ought to haue this power in it selfe to feed vs, and his blood also to quicken our soules: howbeit, heere is no speaking of anie oblation made vnto God. But Moses saith, that Melchise­dech king of Salem, offered bread and wine, that is to saie, that he presented it vnto A­brā. It shuld here fal out that Abrā was God, because the oblation was deliuered vp vnto his owne person: and yet it was not to him­selfe alone, but for his whole company also. So here the kingly liberalitie of Melchise­dech, after hee had once friendly receiued him. Now to referre this vnto God, were to peruert the whole substance of the matter, [Page 45]as may be seene. And besides, our Lord Iesus Christ, offered his bodie and blood, not that they were before bread & wine: but because they wer offred, they are called bred & wine: that is to say, they are of y ^e power & nature of bread & wine vnto vs. For, how is it that our soules are susteined by the body & blood of our Lord Iesus Christ, & our liues preserued by thē? Forsooth it is, because that the sacri­fice that was once offered, is the summe and perfection of all goodnes. And therefore if Iesus Christ had not been before offred vp, his bodie had not been at this day, meat, nei­ther yet his blood, drinke. And marke, why Saint Paul saith in the first epistle to the Co­rinths, 1. Cor. 5.7.8. That Iesus Christ our Passeouer, was of­fered vp for vs: let vs therefore now eate. And this is the order that we must holde: that is, that the oblation be first made, that wee af­terward, by the power therof might be nou­rished and filled with the bodie & blood of our Lord Iesus Christ. So that now wee see euerie manner of way, that these miserable fantasticall people who haue corrupted this place of Moses, haue no vnderstanding of our Lord Iesus Christ. Now the Papists (as they haue been possessed by Sathan, and cast vp into a reprobate sense, not knowing to iudge betweene white and blacke, and that by the iust iudgement of God) haue made them­selues [Page 46]selues so rediculous, as that the verie chil­dren in the streets might spit in their faces, & yet not cōtenting themselues with this erro [...] only: haue brought in also a great number o [...] other filthy dregs of their own. And therupo [...] haue said, that bread & wine must bee daily offred vp: sith the priesthood of Iesus Christ is answerable vnto the priesthood of Melchi­sedech. Wheras first of all they are conuinced by their owne mouthes of ouer grosse follye. For they say that in their Masse, there remai­neth neither bread nor wine after the conse­cration or rather charming of their Oste as they call it, but euen God himselfe. And al­though wee see bread, & the wine that distil­leth, yet they say they ar but speeches, that is to say, visible figures, in which is no substāce. For, they wold make men beleeue that there is neither bread nor wine, and so neither be­lieue either their sight, tast, or yet any of the rest of all their sences. And yet in the meane while they make men belieue that it is al no­thing, when as they haue pronounced the sa­cramental words, as they terme them. So that if they should offer vp bread & wine, where are they? For they say, that there is none of thē there. And yet for al that, they allege this text, & say that there must be bread & wine offered vp. We see then their beastlines to be so grosse, as that very children may laugh thē [Page 47]to scorne, and be their iudges. And besides, if they will haue any correspondence between Melchisedech and our Lord Iesus Christ, then must the Psalme which wee haue alledged, Psal. 110. needes bee true: that is, that there is but one priest, who was made by a perticuler oath. And therfore he must cōtinually keep his of­fice: howbeit, they make thēselues priests in y ^e roome of our Lord Iesus Christ. And thus is their similitude cast to ground. And therfore we shall not need any other replies nor argu­ments to cōfute their beastlines, but take the text barely as it lieth: & therwithall eftsoons take their cōfession frō their own mouths to cut their owne throtes. But be as be may, we see that by this text there is a singuler doc­trine & instructiō, which the diuell straineth himself to darken, bring in doubt, & falsefie: yea & if it wer possible, vtterly to ouerthrow it. And therefore wee for our partes ought so much the more awakē our dull sences, to im­print in our memories that which is here cō ­teined, & the rather incited therunto by rea­son of the solemne oath that God was wil­ling to pronounce. For, as if we haue alreadie said, it was not without cause that he soswore by his name. But it was to the ende, infalli­bly to confirme our faith, that we should not doubt but that, whatsoeuer is requisite for our righteousnesse, peace, and defense, [Page 48]leadeth vs vnto the kingdome of heauen, through Iesus Christ his onely sonne. And this is it that wee are heereby to learne. Hee saith anon after, THAT MELCHI­SEDECH BLESSED ABRAM, because hee was the Priest of the high God. This blessing importeth a superioritie, as the Apostle very well aduertiseth vs, when as hee saith, Hebr. 7.7 That the better blesseth the lesse. And therefore in the qualitie of a priest A­bram must needes be inferiour to Melchise­dech. And yet it is said, that Abram was the father and head of the church: and therfore we must needes conclude, that Melchisedech represented a greater person then any mor­tall man could be. And this was it that made many of the Fathers imagine him to bee an Angell: but those are verie foolish & mere toyish inuentions. For, when he is called the Priest of the liuing God, no doubt of it hee was knowne to be a man in the country, and also King of Salem. And this is as great a mockery: for put the case it had ben an An­gell, yet should he not haue bin greater then Abrā in this generall paternitie of the whole church. And therefore we must come backe vnto this: which is, that although Melchise­dech was a mortall man, yet surpassed hee in dignitie the Angels of heauen, by reason of his priesthood: not as of himselfe, but hy [Page 49]reason of him whose figure he beare: as Da­uid was far greater then all the Angels, when it was said of him, Thou art my sonne, Psal. 2.7. Hebr. 2. [...]. this daie haue I begotten thee. This was not spokē saith the Apostle, of any Angel: and yet was Da­uid a wretched sinner, the sonne of Adam, e­uen as well as any of the rest. And how then is it here, that he is so highly exalted, as that the Angels are made inferiors vnto him? It is because that this figure represented the maiestie of the sonne of God, & not the per­son of Dauid alone. Wee must then come to this point, that Melchisidech could not bee aboue Abram, but in regarde of the truth which he figured. And therefore wee must conclude, that Iesus Christ was euen then declared, to the end that the beliefe of the faithfull might bee altogither grounded on him: because there was none other saluati­on giuen vnder heauen from the beginning, but the same which is at this daie reuealed vnto vs in the Gospell. Now, it is true that there is a common kinde of blessing. For, to blesse, is oftentimes taken in the holie scrip­ture, for to praie: as hereafter wee shall see, that one common man, blesseth another say­ing, God blesse thee: as when we salute one another, they are blessings, this is the com­mon phrase of the holie scriptures. But there is a singuler blessing which is reserued for [Page 50]the priestes. And therefore marke, why it is so often saide in the lawe, The priestes which blesse the people in the name of God, that is to say, which haue that authoritie giuen them thereto. And the same forme hath been deli­uered vnto vs in the sixt Chapter of Num­bers, where it is said: Num. 6.23.24.25 26. Luk. 1.24.50. Thus shall the priestes blesse my people, The Lord blesse you and keepe you, the Lorde make his face to shine vpon you. And againe, The Lord be fauourable vnto you: and grant you his peace. Thus wee see what a form the Lord hath set downe in his church. And for this cause also it is said, when as Ie­sus Christ ascended into heauen, that he lif­ted vp his handes ouer his Apostles, as the priestes did: to the end to accomplish the fi­gures of the lawe, in blessing his Disciples. This then is the blessing which is heere spo­ken of. Hebr. 7.7. And marke why the Apostle reason­neth not without cause, that it must needs be that Melchisedech in this qualitie was farre more excellent then Abram, because hee blessed him. And yet is Abram the father of the whole Church. We are therfore to con­clude, that our Sauiour Christ hath a farre greater maiestie then any earthly maiestie hath or can haue, and that in the person of the Mediator. Wherefore all power and dig­nitie must bee subiect vnto him and regard him, and both great and small must acknow­ledge [Page 51]and confesse that God his father hath giuen vnto him the chiefe aucthoritie euen in this humane nature of his, and euery knee must how and kneele vnto him. Thus we see how these wordes of S. Paul in his Epistle to the Philippians, are to be vnderstood. Philip▪ 2.9.10. And this is it which we are to remember. It remai­neth now that wee apply these wordes to our own vse & benefit, that is, we must not doubt but that Melchisedech blessed Abram in a fi­gure, euen as at this daye our Lorde Iesus Christ, who is the euerlasting Priest, blesseth vs in the name of God his Father. For this praier which is here set downe is not in vain, but must needes bee effectuall: because wee know that it could not bee otherwise chosen but that he must needs be heard. Let vs ther­fore conclude, that so long as wee put our trust in Iesus Christ, wee haue him for our Aduocate towards God his Father: And al­though we are cursed in Adam, and do dai­ly bring a new curse vpon our heads through our sins & transgressions: yet notwithstan­ding the same shall hereby be blotted out & prepared, in that our lord Iesus christ vouch­safeth in deed & in truth, to take vpon him the office to blesse vs. We see also the praier which he once made in y ^e gospel after S. Iohn, in this maner. Holy father I do not onely pray here vnto thee for these (to wit, Ioh. 17.20 21. for y ^e eleuē apostles [Page 52]and Disciples which he had chosen vnto himself) But I pray also for all those which shall belieue in my name through their preaching, that they may all be one in me, as I am one in thee, and that wee may be all one. In this sort did our sauiour Ie­sus Christ pronounce these words out of his owne month: to wit, that he praid not for his Disciples alone, which were of his own com­pany, but also for as many as belieue in him through their preaching. Let vs heere then learne, that when soeuer wee shall imbrace the doctrine of the Ghospell in true obedi­ence, that wee be surely persuaded that the sonne of God is giuen to vs for our souereign and onely good. Thus we see how powerfull his praier will alwaies be: for it is needlesse for him to beginne the same at euening, at morne, & euerie day. For it is sufficient that he hath sealed it with his blood, and by that onely and euerlasting sacrifice which hee of­fered vp once for all. For, wee are assured to haue our praiers heard, when as we pray vn­to God in the name of our lord Iesus Christ. For, our praiers shuld stink, yea & infect the aire, if wee considered what God is, and af­terward considered what wee our selues are. Howbeit our praiers are made holy through the priestly blessing of our Lord and Sauiour Iesus Christ, vnto whom we must looke that wee might bee partakers of all his benefites. [Page 53]Thus we see in summe, how we are to applie this saying of Moses vnto our benefite, and the building vp of our faith, where it is said, That Abram the father of the faithfull was blessed. We see herein, that Abram as of him selfe was accursed, sith hee was faine to bor­row the priestly blessing. And Melchisedech also right well knew, that there is nothing in vs but miserie and wretchednes, and that it is God that must blesse vs, and that we must imbrace it with all humilitie, if wee will en­ioy the benefite that is brought vnto vs by our Lord Iesus Christ, and which hee daily offreth vnto vs by the preaching of the Gos­pell. Now hereupon, Moses reciteth the bles­sing of Melchisedech, BLESSED ART THOV ABRAM, saith he, OF GOD MOST HIGH, possesser of heauen and earth, And blessed bee the most high God that hath deliuered thine enemies into thy hand: hee blessed Abram in the name of God, as wee haue alreadie alledged out of the law. Wee must not heere vnderstand, that when the priestes haue the office to blisse, that it pro­ceedeth as from their owne authoritie, and that God hath resigned his office ouer vnto them, and his honour and praise to be there­by so much lessened. For when God worketh by his Ministers, yet loseth hee thereby no part of his dignitie, neither is his power ther­by [Page 54]by anie whit obscured, or yet anie thing of that which he giueth taken from him. But it pleaseth him to vse these means with this cō ­dition, that men should alwaies come againe vnto him, & not draw any one drop of good from any other fountain then frō that spring head. Here we see namely why it is said, Bles­sed art thou Abram of God most high: as if Mel­chisedech should haue said: that he is nothing of himself, nor can do any thing as of himself. But seeing that God had called him to serue him, that he should also call vpon him, & te­stifie likewise his name vnto Abram. We see then, that it is the office of Iesus Christ to blesse, that is to say, to make vs agreeable vn­to God, to blot out all the iniquitie that is in vs. But this must conduct vs to God a great deale hier: that is, vnto the inestimable loue of God the Father, Rom. 8.32. who spared not his onelie son, but deliuered him to death for vs. When the principall cause of our saluation is shew­ed vnto vs, the scripture setteth before vs the loue of God: Ioh. 3.16. God then so loued the world, as that he spared not his onely sonne. Thus wee see how wee are blessed by the priestly po­wer of this Sonne of GOD. Howbeit, the Father notwithstanding calleth vs vnto him, that wee might honour him, and acknow­ledge so great a benefite that it hath plea­sed him to bestow vppon vs, euen through [Page 55]that spring-head.

To be short, we see here, that all the good which wee are to desire and hope for, com­meth from God alone, from whome alone we must looke to receiue and haue the same. Euerie man desireth to liue easily and plea­santly, and to haue whatsoeuer he thinketh to bee fit for him. And this is a wish which is common both with the good and the bad. But fewe there are that seeke for their feli­citie in God. They desire all to bee happie and blessed: and yet they make no account of him from whome all blessednes and feli­citie proceedeth. And this kinde of dealing is like vnto a man which were so meruellous thirstie, and feeble as that he were readie to giue vp the ghost withall, and another should come vnto him and say, Behold here is a ve­rie fine spring of water, and yet hee would not once vouchsafe to drinke of it: and should haue there also water and wine, and yet would not once come neere to taste of the same. Euen so fareth it with such as desire and couet to vnderstand whatsoeuer com­meth into their said braines, and which they also knowe to bee meete and requisite for them, and yet notwithstandyng doo con­temne GOD, and will in no wise come neere him. Let vs then learne, that as of­ten as we desire to haue either for our soules [Page 56]our bodies that which is to be wished, to be­gin at this end, that God is merciful vnto vs, and doth so receiue vs to his mercie, as that wee may approach and haue enterance vnto him, and may be so satisfied with his bene­fites as may bee profitable for our saluation. Thus then wee see what it is that wee are to obserue by this saying: That Abram is bles­sed, euen of the most high God. After this, Mel­chisedech addeth a blessing, in that God had giuē victory vnto our father Abram. AND BLESSED (saith hee) BE THE LI­VING GOD THAT HATH DE­LIVERED THINE ENEMIFS INTO THINE HAND. By this we are admonished, alwaies to ioyne praise and thankesgiuing vnto God, with the petitions and supplications which we make vnto him, as S. Paul also sheweth vnto vs in his Epistle to the Philippians, Philip. 4.6. when hee saith: Let your desires and petitions be manifest to God. That is to say, bite not vpon the bit saith hee, as the infidels do, when as they see this thing were good and fit for mee. They complaine. But wherefore? Their hearts are euen closed vp, and neuer come vnto GOD to craue at his hands the things which they want. And ther­fore the Apostle saith in that place, Poure put your petitions, thoughts, and desires be­fore God: that is to say, whē you know your [Page 57]selues to want this thing and that: seeke for the benefite where it is, and there you may finde it, to wit, in God: Let your praiers, sup­plications, and thankesgiuings, shewe that you are before God: & when you haue prai­ed as I haue before said: Let your thankes­giuing bee conioyned with your petitions. For, if we pray murmuringly, & with a grie­ued and discontented minde, that is to blas­pheme his holie name. And therefore our praiers must be a sacrifice of a sweet smelling sauour. For we do him great wrong and iniu­rie when as we will make him to submit him selfe and be subiect to our appetites, and not be contented with his fauour and grace. We see then why we ought to be roundly admo­nished, as often as we pray vnto God, to ren­der vnto him also praise and thanks, & yeeld our selues wholly to his will, and acknow­ledge and confesse, all the benefits which we haue receiued at his hands: as in the Psalme it is said: Call vpon me in the day of thy trouble, Psal. 50. and I will heare thee [...] and thou shalt praise and glorifie me. And after this sort, wee see howe Melchisedech doth here the like as touching Abram. Now, that we may the more family­arly comprehend this matter, we are to note, that our praiers are to haue regard as wel vn­to the time past, as vnto the time to come, & for the time past, to confesse vnto God the [Page 58]benefits which we haue alreadie receiued of him: and for the time to come, to craue of his maiestie, that it would please him to conti­nue and perseuere the same his mercie vnto vs as he hath begun, euen vnto the end. Now we are here especially to note this one thing: that althogh Abram was so mightily aduan­ced, as to be made the father of the faithfull, to be blessed of God with all vertues, and to haue a most excellent spirit of faith: yet Mel­chisedech neuertheles told him that hee was continually to go forward and increase from grace to grace vnto the ende, and daily haue recourse vnto God to call vppon him. For, when he blessed him, he read him eftsoones a lesson, which hee was well to looke vnto, and to practise the same also all the daies of his life. If it behoued then Abram, continu­ally to call vpon God, what graces soeuer he had receiued, and how honourable soeuer he was, and yet notwithstanding must alwaies bee exercised in praiers and supplications: what then shall become of vs that are so far inferiour vnto him in all these things? Thus then wee see, why I haue said that our prai­ers should haue respect vnto the time to come, seeing wee haue alwaies need of God his helpe, to haue mercie vpon vs, and heale vs, and more and more to encrease his gra­ces in vs. And besides, these praiers of ours [Page 59]must haue regard vnto the times past, con­cerning our giuing; of thanks and praises vn­to him for the same: that is, we must protest that whatsoeuer good wee haue commeth from him: and bee so contented as that al­though wee should be neuer so much vexed and grieued: yet must we still reioyce, forso­much as we haue knowne and proued him to bee a father vnto vs, and hath also shewed himselfe to bee such a one in deed, by rea­son of the benefites which hee hath heere­tofore bestowed vppon vs. And this is it which wee are heere to obserue. As con­cerning the words of Melchisedech, BLES­SED BE GOD WHICH HATH DELIVERED THINE ENE­MIES INTO THINE HAND. The same telleth vs that all victorie com­meth from GOD. And also that Abram through his owne industrie, prowes, and va­lure, discomfite not the Kings of whome mention is made: but GOD whiche conducted him. True it is, that Abram surprised his enemies in the night, as wee haue heard, and hee did it because hee was no expert man of warre: now to what ende serueth all this, saue onely to shewe that it was GOD whiche gaue him that prosperous successe? Wee see also, that although DAƲID had a strong [Page 60]and mightie araie, and had valiant and re­nowmed souldiers, and himselfe likewise an expert man of warre, besides, that God had made him a king, Psal 18.32.33. yet hee saith: That it was God that had giuen him the feet of an Hart, that it was he that had aduanced him, and so streng­thened him, as that he brake in sunder the barres of brasse, & that it was he that had ouerthrowne his enemie. Dauid then protesteth that there was nothing in him as of himselfe that got him all his victories. Seeing then that Dauid who in the iudgement of men had the means to discomfit his enemies, and yet confesseth without hipocrisie, that all was to be attribu­ted vnto God, and vnto himselfe, to the end, that his name might thereby bee glorified: what shall we then say Abram, who neuer in all his life followed the warres, neither yet euer knew, as a man would say, how to draw a sword? And yet notwithstanding, that hee should vanquish such a multitude of people, who were alreadie puffed vp with presump­tion, by reason they had discomfited their enemies, and pilled and sacked fiue Cities: and therefore we must needs conclude, that it was the Lord which did it. Now therefore how euer it is, wee are to gather from this place, that if wee lift vp but one of our fin­gers, we must confesse it to be God that con­ducteth vs thereunto, to the end wee might [Page 61]not take vpon vs any thing with a presump­tuous arrogancy, as if we could do any thing of our selues, and were men of abilitie and great power. Let those then which are to take in hand warres, or gouernments of com­mon weales, or any other matters of impor­tance, put themselues into rhe hands of God, knowing that it is not without cause that hee is called the God of Hostes. And thus much for this point. Moreouer, wee are to apply this vnto a second vse: which is concerning the spirituall power that is giuen vnto vs to surmount & ouercome Sathan, with all, and whatsoeuer is against our saluation: We fight not (faith Paul) against flesh & blood, but against principalities & powers in high places, & against the diuels which haue fiery dartes flying. Thus wee see how wee must bee exercised. Seeing then that the diuell is our principall enemie, and that the darts, swords, and all the meanes which he hath to hurt vs, are spirituall, let vs learne to call vpon our God. For, what power haue we? Or what agilitie? And therefore it is God that must fight for vs, and let vs bee quiet & stil, and stand as if we had our hands bound behind vs: and yet not so neither, but that we must do our endeuours: because all the faithfull must valiantly fight against the lustes of their flesh: and yet must the po­wer come from aboue, and they aduichilate [Page 62]all opinion of their free-will and strength, which is the drunkennes of Popery, when as they proudly lift themselues vp against GOD. To bee short, wee must therefore (I say) acknowledge that we can do nothing as of our selues, neither as concerning our bodies or yet our soules. But seeing that God hath taken the charge vpon him to con­duct vs: let vs vnderstand and bee fullie perswaded, that hee hath strength inough for vs, and that wee can doo nothing with­out him, and yet are able to do all things by him and through him.

Let vs now prostrate our selues and fall downe before the maiestie of our good God, in acknowledging our oftences, beseechyng him to touch vs daily more and more with such repentance, as that wee may groane to obtaine forgiuenes of all our iniquities which make vs indebted ynto him: & seeke after him by that meane which he hath esta­blushed vs in: that is, by the meane of our Lord and Sauiour Iesus Christ, knowing that sith wee are reconciled by his death and passion, that God will not leaue vs, but ac­cept vs for his welbeloued children, al­though wee bee miserable wretched crea­tures, full of sinne and iniquitie. Morco­uer, that it would please him by his holy spi­rit so to streng then vs, as that wee may feele [Page 63]that the principall power and dominion was not giuen in vaine vnto our Lord and Saui­our Iesus Christ, for so much as he hath enri­ched vs with spirituall blessings, of which in our owne nature we are altogither bare. That he will not onely shew vs this fauour, but vnto all other peo­ple also, &c.

IT was yesterday handled by vs at large, that Melchisedech, of whom mention here is made, was a figure & image of our Lord and Sauiour Iesus Christ, because hee was in dig­nitie aboue Abram, who was the Father of [Page 65]the Church: and as it is likewise said in the Psalme, That the Redeemer that was to come, Psal. 110.2.4. should not be onely a king, but also a priest after the order of Melchisedech. We haue also she­wed why all this was spoken, to what purpose it serueth vs, and what benefite wee receiue thereby. Lastly, the blessing likewise was set foorth, that is, that through the power of the office and order which was in Melchisedech, Abram was blessed, thereby to shew that all our praiers should bee abhominable before the maiestie of God, and be able to obtaine nothing at his handes, without Iesus Christ made intercession for vs, which office is at­tributed vnto him in the holie scripture. Now it is here said, That Abram gaue tithe of all vnto Melchisedech. This therefore de­clareth a priestly dignitie that was in Mel­chisedech, as is well remembred by the Apo­stle. We must not hereupon, certainly collect, Hebr. 7.4 whether these wordes haue relation to the spoile, or to Abram his owne goods. For see­ing hee receiued no part of the spoile to be­nefite himselfe, it is not likely that he meant to giue vnto Melchisedech that thing which lee tooke not to be his owne. But hee had another maner of reason & diuersitie of his acknowledgement vnto God, and to apply the benefite vnto his owne vse, for the enri­ching of himselfe. Neuertheles how euer it [Page 66]is, it is sufficient that wee hold that which i [...] certain, that is to say, that Abram protesteth that hee acknowledged Melchisedech to be Gods priest. For if he had serued Idols, or v­surped any dignitie which belonged not vn­to him, Abram had done very ill in giuing him tithe: because wee know, that to offer sacrifice vnto Idols is to honour them, and to forsake God. This oblation then of A­bram must needes testifie and approoue the priesthood of Melchisedech. And therefore we see why the Apostle comparing the aun­cient priesthood of the law, with the priest­hood of our Lord and Sauiour Iesus Christ, saith, Hebr. 7.9.10. that Leuy which was yet in Abrams loynes, paide tithes: that is to say, was sub­iect to that law. Wee might also alledge the like of Iudah, of whome our Sauiour Christ came. Howbeit that is easily answered, to wit, that Melchisedech cannot be seperated from our Lord and Sauiour Iesus Christ, be­cause hee representeth him, and that all the excellency which in him dependeth hereon, in that hee is the figure of Iesus Christ. And therefore the Apostle by great reason shew­eth, that hee to whome the right of tithes by the law apperteined, was yet notwithstan­ding vnder Melchisedech. We must therfore from hence conclude, that our Lord and Sa­uiour Iesus Christ is farre more excellent [Page 67]then euer was Aaron, or yet all his successors, albeit they were in that respect seperated as it were from the companie of men. And when the priest had all his priestly garments vpon him, it was but to shew that hee was as [...]n Angell of God, which might come neare vnto his maiestie: being a Mediator to blot [...]ut the iniquities, Hrbr. 8▪ 9, 10. and transgressions of the [...]eople. And notwithstanding that all this was so, yet neuertheles, the Apostle shew­eth that our Lord and Sauiour Iesus Christ farre excelled him in honour, and must bee exalted aboue all the figures of the law, that men thereby might see him to bee the very truth and substance of them all. And that although men did take all the shadowes that euer were for a time, yet should they profite nothing, and should be all of none effect, except they came to the true pa­terne. Let vs therefore well consider, that when Abram offered all the tithes to Mel­chisedech, that it was to shew, that although God should establish soone after an order of priesthood in his people, yet that it did no whit derogate from the priesthood of our Lord and sauiour Iesus Christ, which was al­readie figured in the person of Melchisedech, as it was at that time alreadie established▪ Moreouer, as concerning the giuing of tithes vnto y ^e priests, we see that Abrā did it before [Page 68]there was any law written: and therefore it is without all doubt, that it was the spirit of God which induced him and pricked him foreward thereunto. For, Moses doth not re­cite here, this to bee a thing done at rando [...] & without reason: but rather declareth that God ratified the office of Melchisedech, for­somuch as hee meant to make him his priest, and that Abram acknowledged him to be so. Howbeit, wee must not from hence gather that there was any general law for the same, ne yet that the faithfull were bound to paie tithes, except that God also had instituted it in his law: which was done not only because they should honour him with the fruites of the earth, with protestation that they came all of his meere bounteous liberalitie: nei­ther was it simply for the maintenance of the Ministers of the Aultar, that is to say, for the maintenance of those that serued in the tem­ple: but because they came of the seede of Abram. So that one part of the land belon­ged vnto them, who were to take possession therof, Gen. 12.7 as it was said to Abram: Thy seed shall possesse the land. Leuy should haue bin a chief man in the house of Abram: and yet he was thrust out of it: & in stead of him, were two chiefe men made of the house of Ioseph: to wit, Ephraim and Manasses. Here we see that Leuy was depriued of his enheritance, albeit [Page 69] [...]t was before assigned vnto him by God him selfe. And that is the reason why his succes­sors are recompensed with tithes. Now God did this for two reasons: the first is, because they should not bee distracted neither from the seruice which was committed to their charge, ne yet from doctrine. For God chose not the priests vnder the law, for performing of the ceremonies only: but for another rea­son of which the Prophet Malachy speaketh: Mala. 2.7 that is, he ordeined them to be his Ambassa­dors, to the ende wee should demand from their lippes the true knowledge & pure en­terpretation of the law. Wherefore because the priestes might haue leisure inough to at­tend vpon the seruice of the Temple, and to teach the people: the tithes were appointed for them. And for that cause also, were they dispersed all the country ouer. They had no seueral and proper pertition, to say that they might dwell in any one certaine country as the rest did: but were sowen here and there: to the end there should be no corner in the world where God not would haue his mes­sengers & lawiers to keep his people in awe. Here (I saie) we see the reason why GOD would haue them to haue the tithes, and not busie themselues about tilling and sowing of the earth. The second reason is this, that if they had possessed the earth, God had not [Page 70]been knowne to be Lord and maister as hee was, when as Leuiticall priests were become as it were his Receiuers, and had sent them in his name to take vpon them the superiori­tie, & to demand the homage which was due vnto him vpon the earth. And besides, al­though the children of Israel receiued that which was due vnto them by succession and inheritance of their father Abram, yet for all that God as it were wold seem to shew vnto them that the earth was his, & kept the pro­prietie therof vnto himself, & that they pos­sessed the same with this cōdition, that what soeuer they had, they must hold as of him, & shew the same also in deed & in effect to be so. And therwithal also, that there should be oblations bestowed vpon the poore, of those tithes: for it is not said that the priests shuld eat and drinke vp all, but keepe themselues within compasse, thereby to shew that they were not exempt from the generall law, but were beholden to God for the food which they did eat, and that all came from his pure & meere goodnes. We see then how that the tithes which were conteined in the law were especially for the people of Israel. And yet notwithstanding the tithes were verie com­mon amongst the Heathen, euen for kings, princes, and noble men. Wee see likewise by prophane histories, that they were also exac­ [...]ed, [Page 71]and that in some countries they exacted more then in other some, according to the [...]ertilitie and goodnes of the soile: for it was [...]ot so great a charge to the husbandmen [...]hat had fatte soyles and plentifull bearyng groundes, to pay the eight part, as it was to [...]hose that had but leane and barren ground, to paie the tenth part. But bee as bee may, this worde Tythe or Tenth, hath beene a common and ordinary amongst all nations. And all Princes and great men as I haue alreadie saide, sithens the Ghospell was receiued, haue bestowed part of the tithes towardes the maintenance of the Mini­sters of the worde, as is verie great rea­son, according to the saying of Saint Paul, That they which ministred at the Aulter in the olde Testament were mainteined, that they which at this daie sacrifice vnto God af­ter a more excellent manner, that is, which winne soules vnto him, to make of them sacrifices vnto his maiestie, that they should also bee as well prouided for and main­teined: and although GOD hath not quallified how nor by what manner of re­uenue they should bee mainteined, yet is there a lawe for it. Now then, sith God hath been knowne through the preaching of the Ghospell, a Christian order and lawe hath been made, for the giuing and bestowing of [Page 72]one part of tithes. And herein wee may see the deceit of the Pope and of his shauelings: for, when they handle the lawe of tithes in their Canons, they take it as if it were trans­ferred to them after that Iesus Christ had put an end vnto the priesthood of Leuy. All these are very leasings, falsefying the holie scripture, & wickedly corrupting the same. For we see to the contrary, as hath been be­fore shewed, that it is long ago sithence, that it was not knowne what the paying of tithes was by vertue of the lawe of Moses▪ and they were always paide either to the Empe­rour, or to some other perticuler great men. But now sith the thing hath bin so ordeined (so therin be no abuse, and to make men be­lieue contrary to all truth, that it came from the holy scripture: but to be taken for a po­litike law.) Let vs hold that rule which Saint Paul setteth downe: 1. Cor. 9.9.10.11.12.13. to wit, That wee musle not the mouth of the Oxe when hee trauelleth to feede vs: and therefore it standeth with a far greater reason, that they which preach the doctrine of the Ghospell, ordeined in so ex­cellent an estate, shuld not be abridged and depriued of their maintenance, but be verie well waged. Now as I haue alreadie saide, when tithes and such like are bestowed vnto a good vse: we must not so straightly looke into the matter, as to aske the cause why it is [Page 73]so, as many fantasticall fellowes will, who at this day could bee contented to turne the whole world vpside downe saying, O, it is no time now to paie tithes, for seeing the thing hath been so long abused, it is no reason it should any longer continue. Then must wee by their saying scrape out all: for they think that Christianitie consisteth in changing the colour of the Sunne and the Moone. But if there be any thing that is to be amended, as I haue said, as if the Papists haue brought in any false opinion, let that be vtterly aboli­shed. But in the meane while, let vs hold vs vnto al good ordenance: to wit, let the tithes and all such things that are for the mainte­nance of the poore, and the Ministers: let these thinges bee reduced vnto their lawfull vse, and let not vnsaciable wide gullets de­uour all. Let them not consume them vpon their superfluities, in pompes, drunkennes, and other dissolutenes: but let them know, that these are holy goods, which ought to be reserued for the vse of the Church, as well for the maintenance of the poore as I haue alreadie said, as also for the feeding of those which serue God and his people. Thus wee see, that it was fit wee should touch by the way, the lawe concerning tithes: and let vs now go on with that which followeth. Moses now returneth to the king of Sodome, of whō [Page 74]he had before spoken: and ceaseth to speake of Melchisedech. Hee saith, that the king of Sodome would haue nothing els but the personnes, and leaue all the spoyle to A­bram: As if hee would haue saide, that hee demaunded no whit of that which was taken from him by his enemies, for hee knew verie well that Abram had wonne it by conquest: he onely required but the per­sons and his dwelling place. Wee know not whether he did this hipocritically yea or no, considering that all was in Abrā his hands, or whether hee thought in truth that hee was worthie of all, and that it was inough that hee and his people were rescued from the handes of his enemies. But how euer it was, it is saide that Abram refused that offer, that hee would take nothing that was his, no not so much as a thread or a shoolatchet. That is to saie, not the worth of a pinne as wee commonly say: saue that, saith hee, which the yoong men haue eaten: for they came not thither to paie any recko­ning, and besides, they could haue no lesse reward for ventring their liues to deliuer the Sodomites. Well sir, as for that which they haue eaten, let that, I say, alone: but as for those that came with mee Aner, Eshcol, and Mamre, they must needes haue their por­tion of the spoyle: for I will abridge them [Page 75]of no whit of their benefite, neither is it for mee to impose a law or matter of necessitie vppon them: I am liberall, and therefore I can in no wise straighten nor measure them. Let them then take their shares, as for mee, I will haue nothing. And for the better con­firming of his speech, hee saith, I haue lif­ted vp my hand vnto the Lord the most high GOD, possessor of heauen and earth, as if hee would haue said, that hee had sworne and would performe it, because it was not lawfull for him to call backe his word, and so thereby stoppe his mouth about the mat­ter. Wee see heere, that Abram his mea­ning was to eschue all offences, when as hee refused to reape anie benefite of anie thing that was his. For if the warre which hee had taken in hand was lawfull, that then hee might iustly reserue to himselfe, in the iudgement of men, whatsoeuer he had taken: but beause he would shew that hee was not carried away with a couetous desire, and that hee tooke not armes vpon him for gaine, hee said, That he would not haue no not so much as one thread of his: and that in saying thus, ( To the end thou shouldest not say, that thou hast en­riched Abram it is certaine that hee was not ambitious. As oftentimes, we shall see men of great minde that do willingly desire to enrich themselues with other mens goods: [Page 76]but because they feare the shame & reproa­ches of the world, they will yet for fashions sake, shew therein a kind of constancy. How­beit, Abram did not so: but as I haue said, hee did it because hee would not haue the name of God through his occasion bee euill spoken of. For it might bee said, what I be­seech you? This man, for any thing that wee can yet see, hath hitherto shewed himselfe to be very simple, and that he worshipped God by himselfe, and is wonderfull deuout: hee saith that hee forsooke his country at the commandement of God, and yet hee maketh warre, robbeth and spoileth, and therefore any man may see that hee is no better then a theefe. Here wee see that vnder the name of Abram, the name of God had been hazarded vnto many slaunders. And this is the cause also why hee kept himselfe within compasse. Now this is written for our learning. For, in the first place we are to obserue this rule, that it is not mough that our consciences be pure before God, but we must also procure (as S. Paul thereof sheweth vs an example) To bee reputed and well thought of amongst our neigh­bours: And why? because they might not condemne vs, by reason they shuld haue this opinion of vs that we would do no euil thing, but rather stir them vp to well doing. True it is, that we shall neuer be able to escape the [Page 77]bitings and barkings of many dogs: yea and although wee were without all blot and ble­mish, yet will they neuer leaue slaundering and euil speaking of vs: for the sonne of Gnd had his part that way, and all the Prophets and Apostles were also charged with false re­ports. And therefore (as S Paul saith in ano­ther place) wee must be alwaies readie to do good, & yet to be euill spoken of, to be won­derfully scoffed at, reproched and iniuried, for that must be our reward: & yet notwith­standing, we must as much as in vs lieth, not giue any occasion to such as hunt after it, but stoppe their mouthes to the end the name of God, as I haue alreadie said, be not euil spo­ken of through our default. Here we see then wherein we are to follow Abram, that is, wee must vnderstand that we are looked vnto on euery side: yea and although wee were not, yet we owe this duetie vnto our neighbours, not to giue any offence vnto those that are weake: who by vs might take any euill ex­ample. For let vs bee assured that there will be alwaies wicked men to seeke to accuse vs, to picke quarrels against vs and defame vs: but yet for all this, (as I haue alreadie sayd,) let vs be cleare aboard and guiltles. For it is the will of God that we should be, as it were, set vppon a scaffold, to carry his name and badge, as S. Paul saith to the Philippians, and [Page 78]on the other side, shine before the wicked: and although they bee froward and peruerse people, yet let vs walke before them holily and godly: that thereby they may be asha­med, not being able to finde any thing in vs wherby we may be euill spoken of: and that they may by that means be made more inex­cusable, when as they shall see vs serue God in integritie of life, and themselues addicted to all fraud, villanies, and such like. Thus we see how wee are to put in practise this doc­trine. Now, as concerning Abram his act, wee see here what a good conscience he had. For if wane be once taken in hand, we think then that it is lawfull for vs to do what we lust, as it is said in an auncient prouerbe, That when warres are on foote, then lawes cease: al­though in deed there is pollicie and lawe, because it is then more requisite then in the time of peace: and there must bee also a kinde of superioritie, to the end euery Cap­taine might be obeyed, that all souldiers might attend vppon their Ensigne or Co­lours, that men might not hazard themselues at all aduentures, and also be verie vigilant to beware of the enemy. And therefore these things which concerne the factes of Armes, ought to haue rules, lawes, and statutes: and yet notwithstandyng it is impossible to haue anie warres without the committing of ma­ny [Page 79]outrages, And this is it also, why all such as thinke to drawe their swordes, ought to feare and tremble as often as they thinke of the taile and sequele that it draweth after it. For it is impossible but that in such a mix­ture there must bee a great number of inno­centes slaine, many houses, fatherles chil­dren, and widowes sacked and spoyled: and that the goods of such as are most impotent, shall be taken from them, according as the souldiour shall finde himselfe to want: and ouer & besides all this, if they shall want mu­nition, & that the belly thinketh it shall suf­fer famine, they will spare nothing. Thus we see how warre it selfe bringeth alwaies with it confusion. Moreouer, they that goe a war­fare, although they haue neuer so lawfull ti­tles, and can shew great reason and cause, to induce them thereunto, yea and be enforced as it were of necessitie to follow it: yet not­withstanding they will not sticke to take li­bertie inough and dispense with themselues in whatsoeuer they do: for thus they wil say, If mine enemy had vanquished mee, what would hee haue done? Doo you thinke that hee would haue spared either me or mine? Out of doubt if he had conquered mee, hee woulde haue put to sacke all that I had had, all had gone to hauocke: and sith it is so, why should not I doo the lyke? [Page 80]Thus wee see how they which make warre dispense with themselues & take such liber­tie, as that they thinke they do no hurt when as they spoile and scrape togither whatsoeuer commeth next to hand: and yet we see that Abram dealt not so. True it is, that when the children of Israel entred the land of Ca­naan, they sacked the whole country before them. But why? because the Lord had so commanded them, and therefore they could none otherwise do: yea they were also most rigoriously plagued, because they spared the inhabitants of the land. And besides, God threatened them, that if they left any one of them aliue, that they should be as goades in their sides, and as thornes or prickes in their eies. But in this case there is a perticuler rea­son: for Abram was not appointed by God to put on Armes to purge the Citie of Sodom & the neighbour Cities, of their inhabitants, nor yet to haue rule ouer them. For he went not onely to recouer his Nephew Lot: al­though by that meanes God had also com­passion of the Sodomites & their neighbors, because he would for a little while defer the vengeance which he had prepared for them: Abram therfore knowing the reason why he had taken Armes vppon him, tooke not li­bertie, nor yet sought cunningly to excuse himselfe, as such as hunt after gaine do: but [Page 81]said that hee would take nothing. And yet for all that he could not abridge Aner, Eshcol, and Mamre, of any portion that was due vn­to them, because they were men ouer whom he had no gouernment. For they came thither with him of good wil: and beeing his friends and allies ayded him, to the ende to bring backe his Nephew Lot: and therfore would in no wise take any of their right from them. Here on the one side wee see what a tempe­rate man Abram was, and on the other side we see, although he tooke not the worth of a pinne, yet could it not so fare with him, but that he receiued thereby Iosse and domage, and that such as were in his company could not chuse but be spoyled: which thing more manifestly sheweth, that whosoeuer hee is that shall begin to make warre, yea although hee might be as it were as an Angell of hea­uen, that cared not either for gold or siluer, and had rather die then vouchsafe once to gaine the worth of an halfepenny, vnder pre­tence that hee had aduentured his life: yet notwithstanding, that warre of it selfe brin­geth alwaies with it many sinnes and iniqui­ties, or els wonderfull excesse: and although it might iustly be said to be lawfull, yet can it not be chosen but that great outrage will be committed, and many men come home by weeping crosse as wee say: for, one man [Page 82]shall haue his house set on fire, another shall be robbed, another rifled euen to his verie bedstraw, and another shall be so spoyled of all his wares, as that hee shall bee left starke bare. And therfore whensoeuer there is open warres, there must needs be weeping & wai­ling, and wringing of hands: wherefore, wee ought continually to be admonished to bee as it were close fisted: and take heede how they enter into such confusions, as that there can be found no remedy against them, albeit they carried such a mind with them in their gouernment, as the very Angels do, as I haue alreadie said. To bee short, they that iustly defend themselues, and are enforced so to do, ought yet so wisely and warily to behaue thēselues, as that they folow at least the steps of our father Abram. And if it cannot other­wise be auoided, but that there must be great excesse, great losse & spoile committed, yet let thē at y ^e least resolue thus with thēselues, not to take war in hand rashly, of self wil, and for spoile: but that it bee done for the iust defence of a country, when as it shalbe inua­ded by some wicked & mischieuous violēce. For, men may defend themselues against any king or prince, if so be they wil set vpon such as are desirous to liue peaceably, and craue their friendship. Let men then haue alwaies this regard not to be ambitious & high min­ded, [Page 83]ne yet desire another mans wealth: or els if any man wil take armes vpon him, let him looke wel to that which is here spoken of A­bram▪ and conforme himselfe after his exam­ple. For the holie Ghost meant not to com­mend him only because he was not couetous, & cared not for gold nor siluer: but hath set him before vs as a glasse, to the end to learne vs what rule to follow to do the like. For, we may finde out fond excuses inough to couer our careles spoiling & robbing: but that wil not serue our turnes without we conforme vs vnto the example of our father Abram. And this is it that we are to learn from this place. Howbeit, Abram contented not himself sim­ply and plainly to say thus vnto the king of Sodom: but he also sweare withal, & said that he had bound himself by an oath, to the end to stop all mouthes, and cut of all exceptions that the king might not go farther & say, wel it were better for thee to take the spoile: no saith Abram, I wil stand to that I haue sayd. And besides, I haue lifted vp my hand vnto the Lord the most high God. Now this manner of speech, of lifting vp the hand, is because that men which are blockish and earthlie▪ might be put in minde when they sweare, by some signe & token, that it is as it were to cal God to witnes as iudge. In very deed the word of it self importeth as much, when as we wil say [Page 84]I protest before God, or as God is my wit­nesse, or God plague me els. Now, when we vse this manner of speech, our haires of our heads should stand vpright if we lye, or vse any kinde of deceit, for God will not forsake himselfe to agree vnto our leasings, for if he should, hee must needes aduihilate his owne maiestie. For, he is as verily true, as his es­sence is vnchangeable. The words then are sufficient inough of themselues: howbeit we are so blockish and dull, as that we had great need to haue some helpes to put vs in mind, and therewithall to make vs tremble before his maiestie when we sweare, & therfore we see why in all ages men were wont to lift vp their handes, and that by God his owne con­duction. And men lifted vp their handes in a solemne oath, euen as wee doo when wee pray. For, when we lift vp our hands, it is as much as if we besought God to come downe from heauen to helpe vs: not that he chaun­geth his place, but that he so spreadeth forth his power as that wee may feele him to bee present in graunting our petitions. Thus we see how by ceremonie and our outward ge­sture, we shew that our praiers conioyne vs vnto God, and that by them wee enter hea­uen through faith, and that God for his part, descendeth vnto vs, to shew himselfe to bee at hand. Euen so also it is saide of an oath, [Page 85]when as we lift vp our handes, that is, as if we should say: I call God to witnesse, and that I am here before him when as I speake: that if I deale deceitfully, it is as much as if I stai­ned and violated his maiestie. Now wee see the meaning of these words. And let vs here note, that the oath of the faithfull, ought to be rightly weighed, two or three times: for they that vse it, in taking the name of God also vpō euery light occasion of speech, shew themselues to be contemners thereof. For, if we reuerenced the name of God as it de­serueth, without doubt wee would not so vainly tosse it vp and downe, as men vse to tosse Tennis balles: for when we heare othes tossed vp and downe in many mens mouths, by that we may perceiue them to be wicked, godles, and profane men, and such as in deed know not God at all. Now, they will not in any wise confesse that they know not God: for, when a man shall heare them both in market place and street sweare continually: and thereupon reproue them, this by and by is their answere: O good sir, I promise you for mine owne part, I feare God: surely sir, it seemeth you do so with lye and all. For out of al doubt, if we do fear him in deed, it wold be seene by our sober and wise taking of his name in our mouthes, & not by prophaning of the same. And in verie deed, when as wee [Page 86]shall throughly consider what is the cause of an oath, assuredly wee shall continually pro­uoke God against vs, if we abuse and corrupt the same. For, as S. Paul saith, Mortall men sweare by one greater then themselues, Hebr. 6.16.13. and God sweareth by himselfe, because there is none grea­ter then himself. And therfore in all othes the name of God must be put in. It is very true, that when a man shal say, By God, it is not ex­presly said word by word, that God plagueth and executeth vengeance: men will not so say, but it is inogh that his name is there put in as iudge. After what sort then so euer wee speake, God is not to be so fisted withal: and besides, we shall gaine nothing at his hands to vse any sophistication with him, for with­out doubt the shame will still light vpon our own heads. Moreouer, if any man at any time would rightly deliuer an oath, it is most cer­taine that God shal there be named and cal­led to witnesse. Now, he cannot be a witnesse without also he be a iudge. And besides, there is now & then cursing and banning, that is to say, a man wil beseech God to plague him as he deserueth, when soeuer he abuseth his ho­ly name, we see also why it is so often sayd in the holy scripture, God do thus and thus vn­to me, that is to say, God plague mee both in bodie and soule. In other places this is not expressed, but there is onely an if, and is an [Page 87]interrupted kinde of speech as in this place, I haue lifted vp my handes vnto the Lorde most high God, if so be I take any thing thereof. Now what is the meaning of this? We must thus vnderstand it, Let GOD bee iudge, and plague mee if I lye, and speake not the truth. This broken and interrupted kinde of speech, sheweth that when wee should sweare, wee must bee helde backe as it were with a byt: to the ende wee do not lightly and vnaduisedly prouoke the wrath of God. For, out of all doubt, they which sweare often and at randon, are euerie time forsworne, because they are things that goe hand in hand togither: so that when soeuer we heare any man sweare at the Table or in the streetes, a man may boldly say vnto him, My friend, you do not onely abuse the name of God, but are also forsworne when as the name of god is thus profaned in your mouth: we are therfore to keep vs within the bounds of sobrietie, when as we must needs take the name of God so in our mouthes. But here by the way may rise a question: whether it was lawfull for Abram to sweare for so small a matter: for it is sayd, Thou shalt not take the name of thy Lorde thy God in vaine. And ther­fore could not Abram haue been conten­ted to haue sayd plainly, no: I will not haue one iote of anie thing: but whatsoeuer hath [Page 88]been taken from thee. I will deliuer it thee againe with mine owne hand: for, I will not be the richer by one farthing of that is thine. A man would thinke that if he had said thus it had bin inough: howbeit we see what the hipocrisie of men is: for, for honesties sake, men will offer wonderful much, and yet they which will thus speake, haue a clean contrary meaning in their harts. Thus we see, that they think that a man is not boūd whē he maketh any such offer in words: for they say, that it is but a superfluous kinde of speech, because they thinke not that men which haue such a ciuil courage with them, haue either faith or honestie in them, forsomuch as most men are subiect thereunto: and therefore it stood A­bram vpon, to sweare. And besides, it beho­ued him also to free himselfe from all kinde of temptation, and so hold himselfe within the compasse of his duetie, as that although he might lawfully enrich himselfe with ano­ther man his goods, yet that hee should then abstain from giuing himselfe any such liber­tie, and withdraw himselfe from doing any such thing, by vertue of the oath which hee had sworne. Wee see now hereby, that it was not without cause that Abram said that hee had sworne, to the end the king of Sodome should by no means haue cause to reply, and also for that there was a law, which enforced [Page 89]him to abstaine from doing of any thing that might breed an offence, and whereby God likewise might bee nothing esteemed of a­mong the heathen. Moreouer, we haue also another thing to consider in that hee saith, (That hee haa lifted vp his hand vnto the Lord God most high, possessour of heauen and earth) Euen as Melchisedech in like sort vsed the same forme when he gaue the blessing. For, Abram was not contented to call the name of God to witnes, but he would also expresse what maner of God it was that hee worship­ped. Wee know well inough that the world was at that time full of idolatry and supersti­tion, & yet euery man had the name of God in his mouth, euen as at this day the heathen will greatly brag that they honour God. For, the Turkes, Iewes, and Papists, wil not sticke to abuse this holy name: howbeit, it is but a polluting thereof, forsomuch as the Turkes worship that which they haue deuised of their owne braines, and so blaspheme the li­uing God. For as Saint Iohn saith, Hee that hath not the Sonne, hath not the Father: Ioh. 2.23. for, when as the Sonne is not honoured, the Fa­ther receiueth that as a shame done to him­selfe. For, his liuely image must not bee con­temned, neither must there be any despight done vnto his maiestie. And therefore the Turkes worship nothing els but the diuell [Page 90]vnder the name of God. And as for the Pa­pists, when as wee shall tell them that Iesus Christ is our Aduocate, they can in no wise abide that, and yet dare they not altogither deny the holy scripture: for that is an here­ticall and an offensiue proposition, because men take occasion from thence to say, that the men and women saints doo not make in­tercession for vs. For, when we speake of the free remission of our sins: and that we ought not to amuse our selues about that idolatrous & most abominable hellish Masse of theirs: they are so madde withall, as that to them, it were a far greater offence once to sweare by that Idoll the Masse, then to blaspheme the name of God an hundreth times. Thus then we see, that the religion of the papists is most hellish. And as for the Iewes, they doo vt­terly renounce our Lorde and Sauiour Ie­sus Christ. Wee haue now alreadie shewed that the sonne cannot be seperated from the father: and hauing reiected him, they haue shut themselues cleane out of the doores, and forsaken the principall couenant which God made with them: to wit, because they will not be partakers of the saluation which our Lorde and Sauiour Iesus Christ bringeth with him. Thus we see how they abuse the name of God in euerie condition. And so hath it been euen from Abram his time. We [Page 91]see here then why hee calleth him the Eter­nall, and soone alter the most high God: be­cause hee would discerne him from the Idols of the Heathen. For the very Heathen right well knew, that there was a most high and excellent heauenly nature: but yet they had euer a desire to haue a warren of pety gods after their owne will & pleasure. Abram was far from that, & saith, that there is none but the eternal, which is the most high God. And withall he addeth, Possessor of heauen & earth: to shewe that God is not in heauen as fanta­sticall heads imagine, as to say that he sitteth there, onely to behold that which is done in the world: & cōtenteth himself that he once made all things: & now letteth vs alone scip­ping & leaping here below vp & downe like Frogs. But Abram sheweth that he had not so blockish an opinion of his maiesty, but attri­buteth vnto him an infinit power that spred­deth it self all ouer both henen & earth. And this is done to make vs walke in his fear, and to aduertise vs that we are alwaies before his eies: & that both our wits & very thoughts shal come in a reckning before him: for God is not the possessor of heauen & earth to eate & feed, & to do nothing els: he is not posses­sor of thē to make nothing but dumbe shews with thē: but cōtenteth himself also with his alone & infinit maiesty, hauing in himself all blessednes.

And although hee had neuer created anie thing, yet had he been therby no whit either lessened nor encreased. And therefore when he is thus called, it is to shew, that he hath all things in subiection, and that we must all an­swere before him: and that hee so ruleth the world, as that nothing is hid from him: and that his office is so to sound the thoughtes, and to examine all our wordes and deeds, as that being possessor both of heauen & earth, he is also with all, our Lord and Iudge. Thus wee see why this title is imposed vpon him, because wee might walke here as before his maiestie. We should haue a wise catch of it to hunt after secret corners, seeing that all things shal come to light: and if so be we did thinke at this day to deceiue him with our cunning shifts, yet will it in the end light all vpon our owne heads. Againe, when as God is named to be possessor of heauen & earth, we are aduertised to loue him as our nource Father, and to feare him as our Iudge. For, he is possessour of heauen and earth, because hee is the chiefe ruler ouer vs, and must ap­peare before his iudgement seate, to receiue whatsoeuer we haue done in our bodies, whi­ther it be good or ill. This is the possession which he hath in heauen and earth. Now he possesseth not this for himselfe onely: but bountifully of his infinite goodnes, bestow­eth [Page 93]vpon vs whatsoeuer we want, because he hath created all things for our vse. And ther­fore we cannot be but villainous ingratefull people, when as we heare the infinite power and goodnes of our God thus spoken of, and do by experience also feele the same, if wee endeuour not ourselues eftsoons to loue him, and yeeld vnto him obedience. And vnder this word Heauen also, not only the benefites which we receiue by the Sun and Starres are set before vs, but the angels likewise are here put in amongst, that we might learne to con­forme our selues like vnto them. If then such noble creatures as they are, haue none other regard but to apply themselues vnto his ser­uice: what shall become of vs poore wormes of the earth, or rather straying wilde beastes, when as wee shall do nothing els but rebell against his maiestie, in giuing our selues ouer vnto our filthy lusts & appetites. Is it not too too great a shame for vs, to see the Angels so humble, as I haue already said: & our selues to be so proud & rebellious? Here we see thē in summe what wee are to remember, that whensoeuer we shall speake of God, we must alwaies ioyne his power with his essence: and not suffer this word, God, so lightly to passe through our lippes as many men do, but wee must know, that as hee is eternall, and hath made all thinges, that hee hath also reserued [Page 94]vnto himselfe the dominion & rule ouer our persons, our goods, and ouer all the rest of the creatures: and that wee must know that wee are to render an account vnto him, yea and that such an account as that we are yet in the meane while exhorted notwithstanding to loue him in deed and in truth, & submit our selues vnto his obedience: for he wil not on­ly win vs by force & violēce vnder the name of his maiesty, but also by the graces & bene­fits which hee bestoweth vpon vs, to the end wee might bee alured to come vnto him: so that in al our words, thoughts, & deeds, we al­waies haue regard to glorifie his holy name.

Let vs now prostrate our selues before the maiesty of our good God, in acknowledging our offences, beseeching him so to touch vs with thē, as that we may be humbled before him, & bee grieued with our selues and asha­med, to the end wee may put our whole trust in his mercy which hee hath shewed vnto vs in his only son, & haue all our refuge to him. And besides, that hee so dearly redeemed vs, as that wee endeuour to dedicate our selues wholy vnto him in puritie both in body and soule: & do him such homage as that we may shew that indeed we desire not to liue to our selues: but yeeld our selues wholly to serue him, sith it hath pleased him to receiue vs to himselfe. That he will not onely, &c.

WE heard yesterday, how Abram in making his moane vnto God, because he had neuer a childe to be his heire, mistrusted not the promise: as many of vs will mur­mure and grudge, if hee by and by yeeldeth not vnto vs that we desire, and which best li­keth vs. Now Abram would not do so, but contented himselfe that hee felt God to bee good and gracious vnto him, and that hee was his, both in life and in death. For he ne­uer went further: but the thing which he on­ly [Page 96]looked vnto, was, which way the promise might be accomplished. Now he had in very deed, promised the Redeemer: and for that cause was he so earnest to haue issue: but not in any worldly respect as we haue heretofore said, but because he could not otherwise be persuaded that God loued him. And this is the rather confirmed by the promise which God made him: for hee granted him his re­quest euen at the very first, & reproued him also for his doubting thereof, because God had giuen him his word before. For he said ( HE SHALL NOT BE THINE HEIRE, but one shall come out of thine own bowels, he shalbe thine heire. No doubt of it, God many times graunteth vnto men their vnaduised requestes: but we see heere, that he aduowed his seruant Abrams desire. And it was not without cause, forsomuch as he craued nothing els but to haue the pro­mise ratified by that meane that it was re­quired: but because he was ouer hastie, God said vnto him, no: and repulsed his ouer ve­hement hotte desire, not but that hee might lawfully require to see the Redeemer: how­beit wee must alwaies keepe a measure, and how euer it is, rest vppon the prouidence of God: because he knoweth when it is best to do vs good. And therfore we must patiently abide his leisure, for, as the holie scripture [Page 97]saith, it is the verie propertie of faith so to do. To be short, we see here how God shew­eth that Abrams request in desiring to haue issue liked him well, considering to what end he desired it. And because hee saw his weak­nes hee would needes adde thereunto some confirmation: and brought him out of his Tent, and said vnto him, (LOOKE ƲP NOW VNTO HEAVEN: and tell the Starres if thou be able, so shall thy seede bee.) But if there bee such an infinite number of Starres, as that they shall dazle thine eyes when thou wouldest looke vpon them to tell them: euen so shall thy seede, after such an vnaccustomed sort bee multiplied, as that men shall wonder thereat, by reason of the strangenes thereof. Now as we haue alreadie handled in the twelfth Chapter, this place cannot otherwise bee interpreted, but that Iesus Christ is the head, and direct line as it were of the seed of Abram: for we shall heare hereafter, that Ismael was begotten, and yet for all that the promise was not accompli­shed: notwithstanding that he was the natu­rall sonne of Abram, but not (as Saint Paul saith) the naturall sonne of the promise. And therefore wee must not take this here to be a carnall generation: but looke higher, to wit, Galat 4.23. we must discerne betweene the children of Abram as they are in their estate and order, [Page 98]whereby they are knowne and aduowed to be the children of God, and those that bee bastardes, although they come of his race. For although Isaac begot Esaw and Iaakob: and Esaw was the first borne and both of one woman: yet for all that, was Esaw turned quite and cleane out of the doores. Now, no man could perceiue the diuersitie why (of these two children) Iaakob should bee preferred before the other: consideryng that they were conceiued both at one time, borne both at once, and besides, Esaw the first borne. And why then is hee accoun­ted as a straunger, and to haue neyther roome nor place in this spirituall inheri­tance which GOD promised to Abrams posteritie? The reason is, because the bles­sing was taken from him, and giuen to his yoonger brother: but yet he had the right of the first borne. Wee see heére then in summe, that if wee take all those to bee the seede of Abram which come of him as concerning the flesh, wee shall finde nei­ther reason nor yet sound grounde heere­in. Againe, although God adopted all the posteritie of Iaakob, yet was the greatest part of them made straungers vnto him. Wee see also why GOD so oftentimes disa­vowed them by his Prophets. Wherefore there must needes bee a chiefe and princi­pall [Page 99]one of this seede, or else we shall neuer bee able to haue the truth of this promise. No doubt of it they spake not onelye of Iesus Christ, as some haue ouer rawlye done: but this order also must bee kept, that is, wee must set Iesus Christ before vs, and bee conioyned togither in him: and then this vnion will cause vs to be hol­den and reputed the children of Abram. Wherefore there could bee no such seede as is here spoken of, except Iesus Christ were the head, and wee vnited to him as members of his bodie, and thereby to be of the house of God, and so consequently of the house of Abram. Now we see that God made this seede to seeme small, that he might encrease it. And this is a kinde of dealing which seemeth straunge vnto the world: but wee must all be brought to be acquainted with this. For according to the common opinion, when wee speake of seed, the first borne must bring in the second, and so all the rest: one after another. Now, God dealeth otherwise, when as hee will haue seede: yea such a great number and mul­titude as that it would make a man aba­shed to see it, and GOD so cutteth off, abridgeth, and diminisheth it, as that in time it commeth so to passe, that it seemeth to bee as it were quyte and cleane con­sumed [Page 100]and no whit left thereof, as in the tenth Chapter of his Prophet Isaiah he saith: but hee doth it because hee would within a while after multiply the same beyond all mans reason and expectation: to the ende his wonderfull power might bee the better knowne, and all men thereby bee forceably driuen to worship him. For although there descended of Abram maruellous many peo­ple, as first of all, the twelue Tribes, besides the Ismaelites and the Idumeans: yet was there neuer so great a multitude in his house, as came by the meanes of our Lorde Iesus Christ. For they which apperteined not vn­to Abram as concerning the flesh, were not­withstanding made his houshold meney. For as we shall hereafter see, he was the father of all the faithfull in generall. Wherefore the posteritie of Abram was far greater, when as hee lessened that which descended of him concerning the flesh, then if he had let them all to haue remained and continued still. We are therefore heereby admonished, not to measure the workes of God according to our opinion and fantasie: but giue place vnto his incomprehensible power, and be contented when he hath said the word, that he is of po­wer able to accomplish the same, as hereaf­ter it shall be more at large handled. In that God brought Abram out of his Tent where [Page 101]he dwelt, and made him looke vp to heauen to behold the Starres thereof, wee shall not need to busie our selues about this childish subtiltie, as how God compareth the church to the Starres, because we are citizens of the kingdome of heauen, dwelling here vppon earth as strangers, alwaies trauelling further. For this is not the meaning of the place. And also where wee haue heeretofore spoken of dust, some men in a speculatiue sort haue thought the Church to bee there set downe vnder the image and figure of dust, and that the world shuld make no account of it: these are nothing els but more trifling toyes, with­out any sound ground. But we see why God set before his seruant Abram the Starres of heauen, to looke vppon them: euen that hee might behold his power, & not by his owne discourse & reason iudge of the truth of this promise, which in the naturall conceipt of man was incredible. For we shall neuer haue faith vntill such time as this fault bee amen­ded and corrected: to wit, to leaue our owne naturall iudgement, and cast away all our owne wisedome, that we might attribute vn­to God alone the honor due vnto him. Now let vs see if this be not a most notable & ex­cellent glasse of the infinit power of God, to behold this infinite multitude of Starres of heauen created in a moment. And we see [Page 102]also in the Psalme why this miracle is mag­nified where it is said, Psal. 147.4. That it is he that num­breth the multitude of the Stars, & giueth them their names: that is to say, it is hee that ma­keth them subiect vnto him and to his go­uernment. And therefore when we open our eyes to behold the Stars, we must by and by looke vnto their creation: for in a minute, assoone as God had spoken the word, behold the heauen was full of this army royall, as the scripture calleth them. Thus we see that the heauenly hostes were created in a minute, and are continually obedient vnto his maie­stie. We see that all the Stars keep their due course and compasse, and although their re­uolution be euery way great, & that the Pla­nets may remoue the firmament, & may be all mixed togither: yet wee see that they are all so directed, as that wee are enforced to wonder at it. Seeing then it is so, no mar­uell though this glasse was let before the eyes of Abram: for therein hee might haue thus concluded, sith GOD in a mo­ment furnished all heauen with Starres, where before was not one: may hee not al­so furnish not onely my house, but an whole Country, yea many Countries, whensoeuer hee meaneth to bestowe posteritie vppon mee? For his power is no whit lessened: for hee did not onely create the world at once, [Page 103]but after hee had created it, hee miraculous­ly preserued the same continually. And therefore▪ Abram had a sure and certaine token, and as it were a pawne giuen him. And heerein wee see, that God knew some infirmitie to bee in him: not that hee di­strusted that which God had promised, but because hee was a man, he could not keepe himselfe within such compasse, but that hee would needs aske the question how it could be possible that in his, seede all the nations of the world should be blessed: and there­fore because his faith was somewhat weake, as yesterday wee heard: wee see why God after this manner added vnto him this aide and helpe. And so, wee haue to note in this place as in all the rest, that God suppor­teth vs in all our weakenesse. Not that we should flatter pur selues: for wee are to fight against all our passions, & against al our euill thoughtes and affections, to giue place vnto the truth of God, and to hold it for certaine and infallible: howbeit whatsoe­uer wee doo, it cannot bee but that it must in some sort bee weake: and although wee know not our owne faults, yet God knoweth them well inough. How then should we do, if hee of his infinite goodnes spared vs not? Here then we see what wee are to consider from this Text, where it is sayde, That [Page 104]God confirmed Abram both in his word and in his promise, as we might daily see the like in our selues, if wee were not blinded in our owne malice: because we regard not so nar­rowly and diligently the workes of God as we should. But if we made benefite of all the meanes which God offreth vs, that we might assure our selues of his promises, wee should see that where he spared his seruant Abram, as hee knoweth vs to be an hundreth times more weake, that he will not for his part for­get any thing which may confirme our faith. Now heereupon, Moses addeth and saith, THAT ABRAM BELEEƲED GOD, and it was imputed to him for righte­ousnes.) Here wee see a Text plaine inough, and at the first sight not greatly to bee stood vpon, and yet the Iewes are so blockish and blinde, as that they know not what it mea­neth. And amongst Christians also, hardlie shall we find one amonst an hundreth, which vnderstandeth onely the meaning of these words. For if these three or foure words were truly vnderstood (THAT ABRAM BELEEVED, and it was imputed vnto him for righteousnes) without doubt it wold ouer­throw the whole state of Popery: all super­stitions which at this day beare sway should cease: and all controuersies now in dispute be appaised. For this is the key which ope­neth [Page 105]what soeuer is requisite for our saluati­on: this is the meanes to decide all contro­uersies: this is the foundation of all true reli­gion: to be short, this is it that setteth open the heauens vnto vs, if we can comprehend that which Moses heere in a word setteth downe vnto vs. And so much the more are we to detest these dogges that are so shame­les, as to dare to obscure such a maruellous cleare light: of which sort are they which say that Abram was taken to be a wise man, and that, that was a vertue in him to beleeue God: now we should in verie deed abhorre these dogges. For these are the most wicked blasphemies that Sathan is anyway possibly able to spue out. Now as for the Iewes, wee are no whit to maruell at them, because they had no expositor. No doubt of it, God migh­tily shined in the face of Moses, howbeit they had a vale before them, as S. Paul saith: 2. Cor. 3.14.15. and therfore they passed ouer these words with­out thinking of them what they imported. But they which professe themselues to bee Christians, & are able to shew the meaning hereof by the authoritie of Saint Paul, Rom. 4.3. Gala. 3.6. when these I say shall manifestly set themselues a­gainst God, and like mastiue curres fight so impudently as we see them do: what reason haue they for it? I do not now speake of Pa­pists, but I speake of these diuellish spirites, [Page 106]which will bee called Christians, and will also with open mouth make profession ther­of, and yet notwithstanding are such as bee farre worse then the Papists, for they neuer went thus farre in Popery, to saie that those which were damned and cursed before God, could any way possibly bee saued without faith. The very Papists themselues wil grant this: and these dogs do vtterly reiect & raze out euerie whit of this, as if there were no­thing els said but this: So Abram, a very wise man, and this was the vertue in him which made him beleeue God. Here we see a sort of villaines that would be accounted to be famous men, and bee called Maisters and Doctours, and yet are so madde and so pos­sessed with furie, as that they would vtter­ly ouerthrow all. Wherefore wee are to bee so much the more attentiue and heedfull vn­to that which is here conteined. For on the one side, Moses saith, THAT ABRAM BELEEƲED GOD, and on the other side he addeth, that this beleefe or faith, was imputed to him for righteousnes. And first we are here to define what BELEEFE is: for otherwise wee shall make nothing of it. And here we see how the Papists are entan­gled in their errors: for although they con­fesse in part, that wee are iustified by faith, yet can they not fully conceiue and accept [Page 107]it. And what is the reason? Forsooth, it is be­cause they vnderstand not what this word Faith or Beleefe meaneth. And for the bet­ter vnderstanding hereof, we must ioyn som­thing betweene faith and the promise. For a man may sing well with one voice alone: howbeit there will bee no perfect melodie, without ther be many tunable voices agree­ing togither. Euen so is it with faith: for, if the word of God goeth not before, and faith agree therwith, there will neuer be any good hermony. For the word of God & faith, are two things which cannot be seperated. For so a man may speake exceeding much of be­leefe, and yet notwithstanding it should be (as we say) like an hie Almaine, a barbarous kinde of speech, as it is amongst the Papists, vntill such time as wee bee come vnto this point, that God must speak, & we must haue our eares open & attentiue to obey and giue place vnto his word. What thē is Belief? It is to receiue whatsoeuer is spokē vnto vs from the mouth of god, with such reuerēce, as that we hold it to be certain & sure. And yet wee must do more then all this: for God wil som­times speak in such sort, as that we shal be no whit the better to heare him. We haue seene heretofore that whē he spake vnto Cayn, and asked him where his brother was y ^e Cain right well knew y ^t he must answer before his iudge [Page 108]in despite of his teeth, neuertheles he grom­bled and was angry, saying: who made mee my brothers keeper? Adam also heard the like voice, where art thou? howbeit hee was so afeard as that he would haue hid himself, and haue been glad to haue found some bot­tomles dungeon to haue fled from the pre­sence of God. Wherefore it is not inough for vs to heare the word of God with that au­thoritie that it deserueth: but it must also be therewithall quallified: that is to say, it must be such a sure and certaine word vnto vs as may make vs approach neere vnto God, and make vs partakers of his bountie and good­nes: and not to doubt but that he wil be our Father and Sauiour, and so therupon may be bold to call vppon him, and hold our selues for his children, & flie vnto him for succour and aide. Thus we see how Abram beleeued: it was no fantasticall opinion which hee had conceiued in his braine: Ro. 10.17 for Faith (as S. Paul saith) commeth by hearing, and by hearing of the word of God. Abram then heard and was taught before he beleeued. Neither was hee instructed by anie creature or mortall man, but knew right well that it was GOD which called him to be one of his children. Now this had not been inough, as wee haue already sayd, but Abram heard these words: I AM THINE EXCEEDING Gen. 15. 1 [Page 109] GREAT REWARD. I AM THY DEFENCE: FEARE NOT, FOR I AM THE ALMIGHTIE GOD WHICH HATH BROƲGHT THEE OƲT OF CHALDE, AND OƲT OF HER OF THE CHALDEANS, and as hereafter wee shall see, and as we haue already partly hand­led it in the twelfth Chapter, That Abram beleeued not God in hearing I cannot tell what, and which apperteined nothing vnto him, or to heare some perticuler speech: but he beleeued God, when as hee verily belee­ued that hee was kept and reserued to be an inheritour of the kingdome of heauen. Thus we see what his faith was. But for the better vnderstanding hereof, wee are to note, that there is a perticuler faith, and a faith also which comprehendeth whatsoeuer is requi­site for our saluation. As if God should now threaten vs, it might so fall out as that it would moue and touch the hearts of verie hypocrites & contemners of his word. Now this is said to be a perticuler faith. For how many do we see, when as the iudgements of God are set before them, to be amazed, and seared as it were within with an hotte yron, looking on euery side when they should fall vpon them: and why so. Forsooth, the reason is, that although they would stomacke and [Page 110]brag out the matter neuer so much, yet shall they bee driuen to acknowledge and vnder­stand, that they shal neuer be able to escape the heauenly iudge his handes. These men then, I say, haue a certain kind of faith, how­beit it is but in part: and it is such a peece of faith, as will do them no good: as for exam­ple, you shall see some men assure them­selues vppon a perticuler promise, when as they are in daunger: for if a man shall come and saie vnto them, that God will haue compassion vppon them, they can lyke verie well of this speech, howbeit it is but onelie in an expectation. Againe, we shall see another man extreemly sicke, or suffering great pouertie: and it may be that hee will call vppon GOD for aide. Another man may bee brought vnto such an extreame daunger, as that hee is as it were at his wittes ende: yet hee hath a good hope, because hee knoweth that God can helpe him. Nowe these are but per­ticuler beleefes, and can not saue vs, and so consequently, not iustefie vs: but when wee shall assure our selues of our adopti­on, wherein consisteth all our felicitie: this is it that maketh vs hope that GOD will bee our Father vnto the ende: be­cause hee hath promised that his children shall not perish: and that wee maye call [Page 111]vppon him as vppon our GOD, for our vndoubted saluation. Now then when as wee shall haue this promise by which God vniteth vs vnto him selfe, and so allyeth him selfe vnto vs, as that wee neuer doubt that hee will forget vs: this then is such a faith as comprehendeth within it all the promises. 1. Timo. 4.8. For (as Shint Paule saith) The feare of God which proceedeth from Fayth, hath not onelie the promises of the life now, but of the Life to come. For wee maye con­clude, that all thinges shall goe well with vs, if so be that God fauoureth vs and ac­cepteth of vs.

Heere then wee see what wee are to re­taine as concernyng this worde Beleefe. (Abram then beleeued GOD) that is to saie, Abram receiued the promise, by which GOD certefied him, that hee was his Sauiour, that hee embraced our Lord Iesus Christ that was offered him, by whom hee knew wee were reconciled vnto God, although wee were woorthie to bee ac­compted his enemies, and to haue mor­tall warres made vppon vs, by reason of our sinne and corruption. Where­fore Abram is beholden vnto our Lorde Iesus Christ, and was fully perswaded that that was the verie bond, by which wee are conioyned and vnited vnto God, as that we [Page 112]are partakers both of his life and also of all his benefites. Here then we see Abrams be­liefe, to the end we take it not so leanly and sparingly as the Papists do. Wee see now in summe, that we shal neuer be able to vnder­stand what this word Faith and Beliefe mea­neth, except we come to this melodie of the Promise, and of the Receipt thereof. And why is it that God so often saith by his Pro­phets, I will call you my people, and you shall say, Thou art our God? Thus we see why God first speaketh: and it belongeth to him so to do: for, what a rash part were it of me to in­sinuate my selfe to come vnto God, and to call him my Father, who am no better then a worme crawling vppon the earth, no nor so good neither: but rather sinne and horrible infection to be condemned for euer, whom Sathan by nature possesseth, & whose bond-slaues wee all are: and yet call God my Fa­ther? Yea, to see mee vsurpe and take vppon me such honour as the verie Angels them­selues as of themselues, are not worthie? But when he hath once pronounced this saying, I am thy Father: now it is no more cursed bold­nesse and presumption to take our selues to be of the number of his children, but an holy confidence and trust, by which we ratefie his truth. And this is the greatest honour that we can do him, whē as he hath said the word, [Page 113]to content our selues therwith and rest ther­in. Thus I say, wee see what true beleefe is, euen that which is here shewed vnto vs by the example and instruction in Abram. Now it is said, that that was imputed vnto him for righteousnes: and that it was God that im­puted the same vnto him. We are now to set downe what this word Impute, and this word Righteousnes, signifieth, in comprehending al­so therewith the name of God. This word Impute, importeth as much, as to allow or ac­count of. As when a man oweth any thing, if he hath payd it, he is allowed it. Or if when his debtes are set downe he sheweth, that he hath payd this, and payd that, well hee is so allowed it, as that he is discharged of it, and hath his quietus est. Now in our naturall French language this word Impute, is alwaies taken in ill part. For we neuer say, that anie vertue is imputed to a man: for the word Impute importeth a matter of reproach, or of a fault done: for wee will say, this matter will be imputed vnto him as a fault. Now the scripture vseth this word in common, as well in good part as in ill, that is, impu­teth righteousnes, and imputeth not sinnes. And therefore when it is said, that Faith was imputed vnto Abram▪ it is as much to saie, as that it ouerthroweth whatsoeuer might come as from him. Neuertheles we shall ne­uer [Page 114]be able to vnderstand the valure and e­stimation of this word, but by the contra­rie. For when it is sayd, that sinnes are impu­ted vnto vs, it is as much to saie, as our sinnes are registred in the Recordes, and we stand in them condemned, so that there remaineth nothing but iudgement and execution. And therefore accursed are wee so long as God imputeth vnto vs our trespasses. For it is sayd, Psal. 32. Blessed are they to whome the Lord im­puteth not their sinnes. And so consequent­ly, accursed is the whole world, when as GOD shall proceede as a Iudge against it, and impannell a Iewrie of life and death thereon. What then is the meaning of these wordes: That Faith is imputed for righteous­nes? It is this, that God putteth it into an allowance for vs, so that thereby our sinnes are not imputed vnto vs: for the one can­not bee vnderstood without the other: and therefore the imputing of righteousnes, is the cause why our sinnes are no more impu­ted vnto vs to iudge and condemne vs. For the imputing of righteousnes, is in summe, meere pardon and absolution. Here now we see the right meaning of this word. And now let vs see what this word righ­teousnes importeth: For this word is not a vertue, as if a man should saie him to be iust and righteous which gouerneth with­out [Page 115]out reproach. But the righteousnes which is here spoken of, is a fauour and grace which God bestoweth vppon vs, because he would haue mercie vppon vs, and of his meere li­beralitie bee reconciled vnto vs. And there­fore this righteousnes which Moses heere speaketh of, is not a qualitie that wee are to looke for in men: but a fauour which God beareth vnto vs, when as it pleaseth him to burie our sinnes in the bottomlesse sea of his mercy, and not once looke after them again: and accept of vs as if wee had absolutely ac­complished the law. And why is that? For­sooth, because Iesus Christ is righteous, and his perfect righteousnes is imputed and al­lowed vnto vs. And as he is ours by the gift of God his Father, and daily offereth him­selfe also vnto vs by the Ghospell, euen so communicateth he his righteousnes vnto vs, when as we possesse and enioy him. And God vouchsafeth it euen as well as if wee our selues had wrought the same in our owne persons. And thus we see what the meaning of this word Righteousnes is: for now I do but vnfold these things by litle and litle, be­cause wee meane heereafter to amplifie the true summarie of the whole.

Wee will nowe come to speake of the name of GOD: For men may im­pute vs to bee righteous, by reason of [Page 116]some apparance and outward shewe of holi­nes and vertue, which they may thinke to be in vs, and to like well of vs, and so wee shall haue a great number of imputations, that is to say, verie Catalogues of righteousnes and imputations, we shall be absolued, yea and also exceedingly commended and praised, when as they shal see vs to haue walked god­ly & vertuously: and yet all this is nothing. And therefore we must come vnto the hea­uenly iudge as it is said of him. And see why Moses namely expresseth, That God impu­teth Abrams beleefe for righteousnes. Now if all the world had so esteemed and liked of A­brams faith, and had canozized him, as a man would say, as if he had been an Angell, it had vanished away all like smoke, but it is God that spake it, euen hee who is a competent iudge, and to whom belongeth thé giuing of sentence, either of saluation or condemnati­on. Wherefore when God absolued Abram after that maner, and acknowledged & held him for righteous, this we see was the princi­pall point. And therefore we now see that Abram was iustified by Faith. Whereuppon S. Paul saith, it followeth, that he could no way deserue to be righteous by his workes, and that he brought nothing with him of his owne why God should like of him, but that he freely receiued him and made him one of [Page 117]his children. And in deed S. Paul when hee meaneth to speake of free iustification, ta­keth here this way with himself, to shew that there is none other hope to bee saued, but by the meere mercie and goodnes or God, because hee pardoneth our sinnes, that wee might please him. Wherefore when S. Paul entreth into this argument, hee fetcheth this Theme from Abram: for hee presupposeth that which is true, that there are not sundrie waies to be iustified before God, and that there is but one onely rule. And therefore if Abram was iustified by faith, we al also must so be without exception. Moreouer, if there could be found in any mortall man that ver­tue which might merite: no doubt of it, A­bram surmounted all others therin. We haue alreadie heard how he forsooke the country, wherin he was borne, how he renounced him selfe and all his humane and naturall affecti­ons, and how he absolutely obeyed God. We haue also heard of his patiēce, how cōstantly he aboad in al his temptations, how he persi­sted to the end, in the vocatiō wherunto god had called him: to be short, we haue heard that he failed in nothing. Now, we that are here are far from this perfection. How then dareth he whatsoeuer he is, be once so bold as to vant himself to be able to appeare righ­teous before God through his owne merits, [Page 118]considering that Abram was neuer able to doo it? howbeit, let that suffice vs which I haue alreadie spoken of, to wit, that there is but one onelie rule that can make vs please God: and that is it which is heere set downe vnto vs in the person of Abram. And with­all, wee must thus conclude also, that sith Abram was iustified by beleeuing God, that our workes can no whit auaile vs to be lyked of God, and to make a foundati­on of the hope which we must haue of euer­lasting saluation: it is God that must giue vs all in all, and not wee once presume to bring any thing with vs of our owne towardes it. We will speake hereof more at large hereaf­ter: but in the meane while wee will vse the easiest way of proceeding herein we possibly may. Here now we see as I haue already said, our A. B. C. And this is the perfection of all our wisedome. And will not this be inough when as we haue learned the principle and ground of our faith? and vnderstood what entrance we should haue for our profit in the schoole of God? which is the principall key of all the Gospell, and which leadeth vs euen to the true end, wherby we may know which way we may walke aright, and attaine vnto the inheritance which God hath layd vp in store for vs. And therefore when as wee shall perceiue that this place leadeth vs [Page 119]thereunto, no doubt of it we should, either ought to looke vnto it, or els we shalbe most villainously vnthankfull. Now we haue hi­therto set downe these things most familiar­ly and easily, so that there is not so yoong a childe as cannot but taste therof. Let vs now then come to the point which I haue a ready touched, which is, that Abram brought no­thing with him whatsoeuer, why God should accent him: but rested wholly vppon the meere grace and liberalitie conteined in the promise. Let vs now then hereuppon consi­der of what time it is spoken. Certaine it is that Abram had serued God so long, as that a man would haue thought hee might now haue been very well discharged and freed, in the common & ordinary iudgement of man. And therefore it must necessarily follow, that Abram was all his life long iustified by the only meane of Faith. Now this would se [...]me somewhat obscure and darke if wee should [...]not make it more plaine and mani­fest. And it shall bee made the plainer and minifester in giuing light vnto the truth by the leasinges of Poperie, and by the errors wherewith all those infernall schooles are corrupted and infected. I haue alreadie said, that the Papists wil easily inough grant, that without faith we can no waies please God, [...]or be in his fauor. Wherfore whē they haue [...]nce granted this principle, that wee are all [Page 120]accursed in Adam: then may they as wel say, that we must receiue the first grace from Ie­sus Christ. That is to say, that seeing we are plunged in the bottomles pit of destruction through originall sinne, Iesus Christ must needs fetch vs out of it. Now, from hence they draw a false and pernicious doctrine, by which they corrupt and falsifie Moses con­clusion, and S. Pauls also most excellent in­terpretation. For they say, that the righte­ousnes which they call Initiall commeth of faith, and of pure and simple Faith: but that afterward, we must be partly iustified by our workes. Now this is somewhat darke to bee vnderstood, howbeit I will so set it downe, as that euerie one shall be able to vnderstand it. This word then Initiall, is as much to say as Beginning, and it is a word that is taken from the Latine: for it is as much to say, as the beginning righteousnes in a pure faith. Wherfore the Papists will confesse that God taketh vs to be his enimies, and doth accu [...]se vs: because we are nothing els but as it were a most filthie and stinking dunghill: a [...]d therefore by reason of our staines and poll [...] ­tions, he cannot chuse but reiect vs. They wil grant al this: and it seemeth at the first sight to be the way to humble vs. And besides, al­so they shew no les but that it is Iesus Christ that must help & remedie whatsoeuer wants [Page 121]we haue, to hold vs by the hand, and recon­cile vs vnto God his Father. Now, when they haue brought vs to this, then they tel vs that we must in part merite to be righteous, and that must forsooth be done, though the me­rites of our workes: so as they set downe free righteousnes all at once, when as we are re­ceiued into the Church by Baptisme, which is inough: & so we see that Iesus Christ hath done his part. And yet in verie deed they adde and say, that we cannot be absolutely righteous: but they shall in spite of their teeth feele it, and experience also will con­uince them, that they are many waies behol­den to God. But soone after they come in & say, that they haue their satisfactions, and do recōpence God otherwise, in doing of things which they are not commanded, as fasting on such a day, abstaining from eating of flesh another day, going on pylgrimage, causing Masses to be sung, and such other like try­fling toyes, which they make a mountaine of to acquite themselues before God. Thus we see how they bestow themselues all their life long, to be made righteous by their workes and merits, being once iustified by faith, that is to say, being brought into the way. They confesse that Iesus Christ openeth the doore vnto them: but they saie, that they them­selues must enter in at it and performe the [Page 122]voyage. There is in them also another error: for they thinke that when they do any good deed, although there be much euil amongst, yet that this good deed is accounted of, and this they call partiall righteousnes. And thus they make a patched and peeced righteous­nes, taking here and there a peece, rouing a­bout & making such a medley, as is nothing worth, but a confused matter or no vnder­standing. They say also that we are first iusti­fied by the meere grace of Iesus Christ, and next, by Faith: and then by our workes and partly by our satisfactions, which serue to appaise the wrath of God against vs, and to acquit vs of all the sinnes wherof we are guil­tie. And this is the opinion of the Papists. Let vs now see when it was that Abram was iustified, as we haue alreadie touched it: hee was a man indued with all vertues, a man that had forsaken him selfe, wholy to please God. And therefore it might seeme that hee mought haue had some righteousnes in him, if any were to bee founde in anie liuing creature: and yet for all that, his faith was imputed vnto him for righteous­nes. And therefore S. Paul concludeth ther­upon, that he had no workes in him to iusti­fie himselfe. And when, I pray you, had hee none in him? For sooth euen then, when hee had had so notably trauelled & endured such [Page 123]trials, as that hee might haue been the verie patterne as it were of all Angellike vertues, for his chastitie, for his patience, for his obe­dience towardes God, for his pietie: to bee short, he mortified all his affections, that he might frame himselfe wholly vnto the righ­teousnes of God. And when he had done all this, yet (as Saint Paul saith) had he nothing whereof to glory: but must stop his mouth, vntill such time as hee was iustified by faith, and therfore we see by the circumstance of the time, that the righteousnes of faith wher­of wee now speake, is not such as the Papists imagine. But it is as much as if the scripture should say, seeing then that we are poore mi­serable sinners engaged vnto God, and vnder the condemnation of eternall death: it must needs be that hee must accept of vs by some other mean, that is, he must not examin what we are, nor yet looke to finde any thing in vs which any way might make vs acceptable in his sight, but hold vs to be righteous, because it is his good pleasure so to doo, or else be­cause we rest vpon his promises, by which he hath preuented vs. Here wee see the righte­ousnes that endureth, which extendeth it selfe both in life and death. But we are now to set downe these thinges more largely and plainly. And first wee are to remember that which earst I touched, that is▪ wee must [Page 124]seeke for our righteousnes els where then in our selues, because there is none in vs. And see why S. Paul so greatly insisteth and stan­deth vpon the curse of mankinde, when as he would driue vs to this point, that God freely justifieth vs: for there hee sheweth that the Heathen are also condemned, although they haue neither lawe, scripture, nor Prophets, and saith, that they are of themselues alrea­die damned, and need neuer go any farther. For God hath manifested himselfe to all in general, in giuing vs eyes to behold the crea­tion of the world. Now we see that we smo­ther and suppresse the glory which we ought most manifestly to behold. And therfore we must conclude, that we are all yea most vn­thankfull sacrilegers, because we robbe God of that honour that is due vnto him. As for those that are vnder the law, there is a dou­ble condemnation vppon their heades, for they sinne wittingly, because they know the will of God plainly manifested vnto them. Heere then wee see all mankinde enclosed within the curse. Let therefore, saith he, eue­rie mouth be stopped, and be still: whereup­on hee bringeth in many places of the scrip­ture, to shewe, that God looked vppon the children of men, and found not one good, but all corrupt: that is to say, they were so wrap­ped vp in their iniquities, as that they were [Page 125]to be abhorred. Here then we see what we are to note in the first place, that is, wee are hereby to vnderstand what our state & con­dition is, vntill such time as God commeth vnto vs to haue mercie vpon vs, and looketh after vs when as we are plunged in the bot­tomles pit of hell. Thus then we see at what ende we must begin, if we will rightly vn­derstand how and wherefore we are iustified by Faith. But this cannot now be followed as it should, and therefore we wil let it alone vntill our next exercise.

Let vs now then fall downe before the maiestie of our good God and mercifull Fa­ther in Iesus Christ, in acknowledging our manifold sinnes and iniquities, whereby we are most engaged and bound vnto him, and for which wee ought to be vtterly confoun­ded in our selues. And although we be cast down into such a bottomles depth of dispair, yet let vs not cease to lift vp our heades and hands vnto his maiestie, seeing he hath she­wed vs such fauour as to looke after vs, be­cause he would gather vs vnto himselfe, and because also that Iesus Christ descended in­to hell to bring vs out thereof, and lead vs vnto the kingdome of heauen. And there­fore let this bee so printed in our hearts, as that wee may be truely lifted vp by faith to call vpon this good God, who hath adopted [Page 126]vs for his children, and wholly rest vppon him. And let vs farther beseech him to grant vs the grace so to walke, as that his adoption be not vaine nor vnprofitable in vs, but that it may shew the fruites thereof, insomuch as we shall bee gouerned by our Lorde Iesus Christ, accordingly as hee hath incor­porated vs into himselfe.

Let vs not one­ly, &c.

WE beganne yesterday to handle which was the right way to learn how to please God by faith, that is, wee must begin at our first e­state and condition, and see what wee were borne in Abram. In whom we see our selues to be all accursed, damned, and lost. And vn­till such time as we know that aright, we shal neuer feele what it is to obtaine the fauour and mercie of God. Here then wee see the true foundation whereon to build, which is, that after wee haue rightly examined what we are, and finding nothing in our selues but vtter shame and confusion, we might seeke for the remedie els where. And for the ma­king of such a triall, wee must of necessitie come to the scriptures. In verie deed if euery man did consider himselfe without flatterie, we should iudge our selues without any fur­ther triall. We should not need to vse long circumstances about the finding out of te­stimonies [Page 128]inough against our selues: for eue­rie one of vs hath an hotte burning skarre in himselfe, to imprint the curse of God vpon vs. But because wee are subiect to hide our sinnes and bury them, therfore hath God set his word before vs as a glasse, that we might therein behold how to learne to iudge our selues thereby, and not after our owne fanta­sies. And although wee perceiue not at the first our owne miserie, yet when we shall see the same laid open by the word of God, that were inough wholly to confound vs. For if euerie one of vs should trust to his own opi­nion, we would then be all righteous. For Sa­lomon saith, That we are all so blinded with selfeloue, as that there is not one of vs all but wil make our selues belieue that we are won­derfull verteous: Pro. 21.2. But it is God (saith hee) that weigheth the hearts. And therefore we must be tried by another balance: for when we thinke our selues to be ful of merits, they proue nothing else but false stuffe and verie drosse. And when the world also thinketh so of vs, it declareth that they looke no farther but to the outward shew. Now, that which men so highly esteeme of, is abhominable before God. And why so? because that wee must iudge of workes according to the hid­den and secret affection of the heart. Lu. 16.15 And besides, there is no puritie therein, for it is [Page 129]imposible that wee should be pure & clean, vntill such time (as it is said in the Actes of the Apostles) that wee bee purged by faith. Act. 15.9. And on the other side) we shal neuer be able to serue God with a free affection, without we know that he will be good and mercifull vnto vs, as it is said in the Psalme: Psal. 13 [...].4. With thee O Lord is alwaies mercie and plenteous redemp­tion. Now these miserable faithlesse people who doubt of the will of God, and are neuer quiet but in great perplexitie, without doubt can neuer serue God couragiously, neither will God at any time accept of that they do, for he wil haue vs sacrifice vnto him willing­ly: and S. Paul also saith, 1. Cor. [...].8.7. That he loueth those which deale liberally with him, and come with a free affection. Here then we see that our works how glorious soeuer they seeme to be either in our owne eyes or in the eyes of the world▪ are but dung and filth before God, vntil such time as hee hath cleansed vs of our sports and vncleannes, and besides hath shewed vs, what marke he would haue vs shoote at, & to what we shuld direct the whole course of our life, that is to saie, he would haue vs honour him, and being once dedicated vnto his seruice, labour to conforme our selues fully and who­ly vnto that righteousnes which he hath set before vs. Howbeit we will handle this more at large, when as wee shall speake of the law: [Page 130]but for this present it shal suffice that we vn­derstand, that because wee are carried with selfe loue, and that, that is not only as it were a wimple to blindfold our eyes, but doth al­so as it were wholly bewitch vs, so as wee are become very blockish, and do not once con­ceiue & thinke of our miseries. And therfore as I haue alreadie said, it is meete that God should condemne vs by his word. Rom. 3.10 11.12.13 14.15.16.17.18. And for that cause also doth S. Paul bring in so many testimonies, shewing by them that we are all damned. Euery one therfore, as I haue alrea­die said, should haue this feeling in himselfe without any other iudge: but because we are so sinfull, & so full of dissimulation, and haue so many shops and priuy closets, to withdraw & put vs by from the true & sure knowledge of our sinnes: therfore must the word of God serue vs for a looking glasse to behold them in. Now thē, seeing that we are of nature per­nerse, & nothing in vs but rebellion and ma­lice, and all our affections & thoughts so ma­ny inimities against God as S. Paul saith, Rom. 8. how can we any way possibly present & offer vn­to his maiestie any thing that hee may well like of. In very deed we may haue some foo­lish arrogant proud cōceit of our selues, how­beit that shalbe alwaies but to redouble our woe: for pride is a sin that more displeaseth God then all the rest. And therfore we must [Page 131]confesse that as we are but naturall men, wee are so great enimies vnto god, as that our ve­ry thoughts & imaginations are all contrarie vnto his wil, neither can we so lōg as we liue, either speak or do any thing whatsoeuer, but it must needs heap vpō our heds a most grie­uous cōdemnatiō. Wherfore we see why the scripture compareth vs vnto dead men, when as God once forsaketh vs, & vntill such time as our Sauior Christ hath shewed himselfe to be our life, we are no better then dead men. And I pray you what can a dead man doo? Moreouer, we are therefore to learne & take forth this lesson, or els we shal neuer be able to lay open what y ^e goodnes of god is towards vs in our lord Iesus Christ. But shuld dispaire in our selues to put our trust in God. For wee are so inclined vnto this presumptiō which is so rooted in vs, as y ^t we wil alwaies extoll our selues. And therfore god must altogither cast vs down, y ^t we may be redressed by his hand, & vpholdē by his power. Furthermore we are soon puffed vp w ^t a smal blast of wind of vain arrogancy: & therfore before such time as we are to receiue any true substance frō god, we must first be very empty, & as it were hunger starued. And so namely why it is sayd, Psal. 132.15. That God filleth the hūgry & pore afflicted. No doubt of it his goodnes extēdeth it self to none but to those y ^t are worthy of it: but whē we speak of gathering his church togither, he must thē [Page 132]prepare it by this meane, and for that cause it is namely said, Esay 91. 1 That the spirite of God must rest vpon our Lord Iesus Christ, that he might announce deliuerance vnto the captiues, to make the miserable blind to see, to heale the sick and diseased, and to strengthen & com­fort the feeble and weake. Now hee accom­plisheth that when he saith, Come vnto me all ye that labour and are heauie laden, and I will re­fresh you, and you shall finde rest to your soules. Here then we see that it is humilitie that lea­deth vs vnto our Lord Iesus Christ, that wee might be partakers of y ^e 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 cānot 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 [Page 133]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 [...]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 [Page 134]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 & conditiō is, & that we are all but castawaies. Now whē I speak thus, it is not mēt that our knowledge must be a rouing vnderstāding, 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 [Page 135]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 [Page 136]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: [...]. Cor. 7.9.10.11. for hee setteth not downe only the word Sorrow and Feare, but [...]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 [Page 137]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 [Page 138]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 cōdemnation. 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 [Page 139]we shal haue throughly serched the contents of them, let vs thē 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. [...]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 [Page 140]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 [Page 141]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 iustifica­tiō. 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 shalbe 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 thē 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 [Page 142]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 his Epistle vnto the Ephesians, & al­so vnto the Romanes, Ephes 1. Rom. 3. saying: That God hath concluded all vnder sin, that he might be knowne to be onely righteous, and euerie mouth bee stop­ped, because it is hee onelie that iuslifieth sinners through the grace of our Lorde Ie­sus Christ, and that bringeth vs into the way of his righteousnes. As also in the third to the Galathians, when as Saint Paul pro­poundeth this question. How is it possible that God gaue the lawe after the promise? For it should seeme that God chaunged his purpose, and was misaduised, because hee freely iustified Abram, and a long time af­ter gaue the law: and therein hee saith, That whosoeuer shal do these things, shall liue by them. Hereunto Saint Paul answereth, That the law was not giuen to adnihilate the free pro­mise, but for the vse, whereof I haue al­readie spoken, that is, that wee must bee all concluded vnder sinne and condemna­tion, for else wee should neuer feele of [Page 143]what price the mercie of God was, nor ne­uer looke after it, and besides wee would thinke that wee had no neede of it. And in verie deed there are two sortes of people, which make no account of our Lorde Iesus Christ, robbing themselues of all the bene­fites which we haue by him, and of the fal­uation also which we haue by his death and resurrection. The one sort are they which persuade themselues to haue some worthines in them, and therupon in the aboundance of their pride despite God: and such are your iolly rable of Monkes, Friers, and their like: who haue a certaine glorious glittering shew of righteousnes, counterfetting a maruel­lous, and as it were, Angellike holines. These men, I say, shut vp the Gate and haue no en­terance vuto Iesus Christ: for the thrust him farre inough of from themselues. The second sort are they which are negligent and secure, & think not themselues to be righte­ous. And why so? for some of them ar whore­maisters, some are theeues, some drnnkards, some effeminate persons, and some such con­temners of God, as that little children may iudge them to be so. These men are not de­ceiued by pride and arrogancy, but are made so drunke by satan, as that they neuer thinke of euerlasting life, but are become altogi­ther brutish. And see why Salomon saith, [Page 144] That he is happie and blessed who is carefull ouer his owne heart. And which feareth, and watcheth to vnderstand his sinnes and wretchednes. We see then that the law was not giuen after the pro­mise for any other reason, but to condemne vs, to the end we might seek for all our righ­teousnes in God, and to giue all praise vnto him for our saluation. Let vs then here note this finall cause, and therefore S. Paul in the first Chapter to the Ephesians, discourseth of this matter more at large. For hee passeth it not ouer slightly, but handlet the matter so as if he would thunder it in our cares, to the end saith hee, That the glorie of God might bee knowne, hee alone to be glorified, hee alone to bee knowne righteous, that we might know that from him we haue all. For wee must know saith hee, That without his meere fauour and grace we are all camned. Here we see I say in summe what God his pretence is, when he taketh from vs all opinion of our owne power and strength, that is, hee meaneth that he would haue him selfe to be knowne to be onely iust, and vs to be lost and damned soules of our selues. So that whosoeuer they are which chalenge to themselues the least righteousnes that may be, as if they were aiders and assisters vnto God, as the Papists call themselues Coope­rators or workers togither with God, doo without doubt, commit a more detestable [Page 145]fault then all the theeues in the world. For what is it to take away from a mortall man gold and siluer, and all that hee is worth be­sides, in respect of robbing God of his honor being the chiefest thing that he desireth, to haue to be reserued vnto himselfe? which is this, that hee alone is to bee acknowledged righteous: and then when miserable mortall creatures, or rather crawling vermine on the earth, who are no better then a most corrupt and filthie thing, shal stand vp in Gods steed and say, Thou art not the whole worker of our saluation, but we haue holpen thee in it. Is not this most cursed blasphemy, when as we shall presume to bring with vs some por­tion of righteousnes before God? But here we are to remember that which we yesterday handled, that is to say, that this word Iustifie, importeth not that wee are made righteous, that is, that God so renueth vs, as that we are Angels: but it importeth that hee accepteth and alloweth of vs of his meere goodnes, al­beit we be miserable sinners. And therefore wee may heere see, how Moses in this place toucheth this word Impute, as if hee should haue said, that this hangeth vpon the free fa­uour of God, and is not be enquired of whe­ther righteousnes is in regard of man, or whe­ther he is worthie to be accepted. There is none at all of this meant. But let vs be con­tented [Page 146]that God accepteth vs for righteous, al thogh we are no whit so in deed. And here also wee see why the righteousnes of faith ex­cludeth works: for looke what is wanting in vs we receiue from Iesus Christ. I say not in part, as the Papists ensnare themselues, but we borrow the righteousnes of Iesus Christ: because there is not a droppe or yet a myte therof in vs. And therfore works must needs be ouerthrowne, when as we seek for righte­ousnes els where. For if there were onely one part in Iesus Christ, and another in vs, hee should not be the whole: & then how should this saying be fulfilled, Iohn 1. That the fulnes of gra­ces were giuen to him by the holie Ghost, that hee might distribute them vnto euerie one according to measure? For these two words, To get, and to Receiue, are cleane contrarie one to the other: and when God iustifieth vs, it is by his adoption, and because wee are by nature the children of wrath, therefore he adopteth vs and taketh vs for his children. And what findeth hee in vs? nothing in the world that can induce vs, to do well. And therefore the inheritance of our saluation which wee hope after, and which is promised vs in the Ghos­pell, commeth from this adoption of God, and from nothing that is in vs: for if wee could obtaine or get anie thing of our selues, without doubt wee would part stakes with [Page 147]God, euen as the Papistes doo. But be­cause GOD so dealeth as that wee doo nothing, therefore is hee alone to bee glo­rified. We now presently see in summe, that the righteousnes which is here spoken of, im­porteth nothing else but the remission of sinnes, and the credite which we haue in the name of our Lord Iesus Christ, to bee made righteous through the merite of his obedi­ence: but when Saint Paul would seuerely instruct vs, according to our childishnes, hee bringeth in onely remission of sinnes, & rea­soneth after this sort, We cannot, saith hee, be iustified by our workes: and why so? for­sooth, because it is written: Psa. 32.1. The man is blessed whose sinne. the Lord pardoneth, and whose ini­quities are remitted, and whose wickednes is not imputed vnto him. Heere saith hee, wee see all our felicitie, which is, when God recei­ueth vs to mercie, and forgetteth & burieth all our sinnes, whereof wee are guiltie before him. Seeing then it is so, it must needs follow, that wee are all accursed vntill such time as God hath forgiuen vs: and if wee be wicked, where then shall be found our righteousnes? For, god cannot hate that which is agreeable vnto his nature, for hee is the fountaine or all righteousnes: And therefore if he finde in vs neuer so little goodnesse, no doubt of it hee will accept of it. Wherefore wee [Page 148]must conclude, that because we are wicked, we are vnrighteous and altogither accursed, and can no way be blessed without God lo­ueth vs. Now, if he loueth vs, he must needs eftsoones allow and like of vs, and if hee al­low and like of vs, we must needs be righte­ous. These are principles which we ought to vnderstand. Howbeit wee are yet to know, that we cannot be blessed without God loue vs: for so long as he is our enemie, Alas, in what a wofull estate and condition are wee? Whereuppon then dependeth our felicitie? Forsooth euen heerein, when as God loueth vs. We are now to consider how it is that hee loueth vs: hee must needs allow and like of vs, as I haue alreadie said, for he cannot deny himselfe. For if hee reiect & abhorre vs, how shall we be reconciled vnto him? Now let vs see by what means: for God cannot be trans­figured, and if (as S. Paul saith) we should pre­tend any such thing it were in vaine: for hee will continue alwaies like himselfe, & know­eth well inough to seperate vs with all our leasings, and race vs out of his Rowle: and how [...]all God then allow & like of vs? Wel sir, we must be righteous. Now, what righte­ousnes is it? It is not that righteousnes which we suppose to haue in our workes, ne that we are able to acquire our selues before him, or yet satisfie by any duetie that wee can per­forme: [Page 149]none of all this will serue our turnies. What righteousnes then is it? Forsooth euen this, that God must pardon our sinnes, forget our iniquities, and not impute our offences vnto vs. And therefore Dauid had reason to vse these three maner of speeches: for a man would thinke, this to be a superfluous kinde of language: but he especially reitterateth this, because the condition of man wherein he is borne and drowned ouer head & eares, is not onely a bottomles depth, vntill such time as God draweth him out thereof, but the bottomles depth of all depthes, that is, it is the bottomles depth of hell. And therfore God must deale herein after a singuler ma­ner. And therefore we see why he also soone after speaketh, and that in the spirit in whom is no deceit: for it is meet we should vnder­stand how necessary the mercy of God is for vs, because our sinnes are so filthie and hor­rible, as that they are able to infect and poy­son both heauen & earth, and not to prouoke God alone against vs, but also the Angels, the Sunne and Moone & all the hostes both of heauen and earth. Wherefore we see why Dauid so highly magnifieth the forgiuenes of sinnes. And thereupon S. Paul himself al­so concludeth, and sheweth vs wherein our whole righteousnes consisteth, which is, that onr sinnes are forgiuē vs. And let vs likewise [Page 150]note as I haue alreadie said, that Dauid spea­keth & setteth it down in the spirit, in whom is no guile: for hee sheweth that we cannot haue our sinnes forgiuen vs, albeit God offe­reth vs forgiuenes: vntill such time as wee be wholly confounded in our selues, and bee so rowzed vp & awakened, as that no hypocri­sie nor dissimulation make vs belieue this or that, ne yet remaine in a dead sleepe of secu­ritie: but that we finde our selues to be like most miserable damned and lost soules, and such as the iudgements of God do so perse­cute, as that we know not which way to turn vs, and to be in such a desperate case as if we saw present death before vs, and the hand of God armed to execute the sentence of the curse which he pronounceth against vs. And this is the definition of the righteousnes which wee are to note, if wee will haue it rightly defined. Wee see also why it is sayd in the fifteenth of the Acts, where Saint Paul speaking of the ceremonies of the law saith, that we must be iustified by our Lord Iesus Christ, of all the thinges whereof the lawe of Moses could not iustefie vs. This word the Law, carrieth here a long taile with it: for, wee must vnderstand why S. Paul, especially speaketh of the ceremonies of the law, when as hesaith, that works cannot any waies make vs acceptable before God. Now the Papists, [Page 151]and manie of the auncient Fathers which knew not the scriptures, but were as a man would say halfe Philosophers, were wonder­fully troubled about this word the Law, and though that Saint Paul contended not about morall workes as they called them: that is to say, that hee went not about to deny that we were not righteous before GOD, if we li­ued chastly, temperately, soberly, wron­ging no man, and holding all such other lyke morall vertues: they thought that Saint Paul touched none of this, but meant in verie deed that all these workes, part­ly deserued saluation: but they thought that the ceremonies of the lawe could no way bee profitable to iustification. Now this imagination is too too grosse follie: for, first, Saint Paule neuer once spake of the ceremonies of the law.

Wherefore see here I beseech you, how most vnaduisedly they are abused: and to prooue it to bee so, consider that place of the Psalme which I erst alledged, how Dauid placeth mans blessednesse in the on­lie forgiuenesse of sinnes, Psa. 32.1. without naming anye worke: and this speakyng of workes comprehendeth within it all vertnes in ge­nerall, whiche wee can anye waye attri­bute vnto our selues, and wherein wee greatlie glorie. Now this cursednes (Saint [Page 152] Paul saith) sheweth that we must needs come all naked and emptie before God, that wee might be filled & enriched of his meere and free goodnes. Moreouer, when as hee spea­keth of the workes of the lawe, it is because that if there be any merite in them, it is by reason of the couenant which we haue alrea­die alledged, Leui. 18.5 That whosoeuer shall doo these things, shal liue in them. Put the case that there neuer had bin any law published, yet should we haue been no whit the more acceptable vnto God. And as for himselfe he oweth vs no duetie, neither is he any whit bound vn­to vs: Lu. 17.11 for it is said, That when wee haue done whatsoeuer is commanded vs, yet must we needes confesse that we are vnprofitable seruants. And why so? what? are we at our owne choise and libertie to doo what wee lust? Is there anie thing in vs that is our owne? no verely, and therefore cannot we plead any merit, albeit we perfectly fulfilled the law. Whereuppon then dependeth the confidence which wee take in our workes? Forsooth euen vpon this promise, That whosoever shall do these thinges, shall liue by them. For God bounde himselfe hereunto of his owne accord, albeit hee was not in reason tied vnto it. Wherefore when as S. Paul speaketh of the workes of the law, he sheweth, that although God hath promi­sed to all those to whom he hath made pro­mise, [Page 153]that how many soeuer shall accomplish all which hee hath commanded by the righ­teousnes of the law, shall be reputed & taken to be righteous, and haue thereby euerlasting life: notwithstanding that the workes of the law cannot do it. And why so? because they still leaue vs vnder the curse of the law and condemnation: for wee can do nothing else but sinne, so long as we remain in this taber­nacle of the flesh, and hee whatsoeuer hee is, that shall thinke himselfe to be most righte­ous, shall neuer be able to acquite and dis­charge himselfe of the hundreth part of his duetie therein. What shall we then doo, but euen hold downe our heades, and prostrate our selues at the feete of our Iudge, and so craue pardon and forgiuenes? as heereafter shall be more largely let downe. Let vs now then returne vnto the place depending vpon that which I haue alreadie touched, which is, that Iesus Christ is set before vs to iustitie vs in all things whereof the law of Moses was neuer able to do. For it shuld seem, that they thought themselues to be holpē as wel by the ceremonies, as also by all the rest of the law, to make them of great account before God, and to be able to please him: for if they fai­led, then had they the sacrifices as fit reme­dies, as the sprinkeling of blood to cleanse them, certaine washings also to make satis­faction [Page 154]vnto God, and many other promises besides. It should seeme then that all this was nothing to make them acceptable be­fore God, but contrariwise, that Iesus Christ must come to iustifie vs of those thinges, whereof the law was neuer able to do. What is ment by this saying to iustifie vs of things? That is to saie, to pardon and forgiue vs them. Wee see now by this place which I haue alreadie spoken of, that the righteous­nes which Moses here speaketh of, is not a thing resident in our persons. But Gods free forgiuing of vs, when as hee is mercifull and louing vnto vs, albeit we are no whit worthy thereof: for this which Moses heere setteth downe, shal neuer be able to be found in any man whatsoeuer, but in Iesus Christ who must onely iustifie vs: and how is that? that is, if the Diuell shall accuse vs, and God rea­die to iudge and condemne vs: then will Ie­sus Christ answere for vs as our suretie. Thus we see how the obedience of Iesus Christ ser­ueth vs as a cloake to couer al our rebellions and iniquities. It is he that hath satisfied for vs, and discharged vs of all our debtes by the merit of his death, & shed his precious bloud to wash vs withall. To be short, we finde in the person of the Sonne of God, whatsoe­uer is requisite to make vs acceptable before him, because our sinnes are not imputed vnto [Page 155]vs. Here then we see in summe, what we are to remember from this place. We are now to proceed somewhat further, that is to say, that when God hath once for all receiued vs thus to mercy, how hee continueth, holdeth, and voweth vs for righteous all the daies of our liues, and euen in death also: for this is the principal point wherat we must aime & come vnto, howbeit we cannot at this time stād to handle it. Let it suffice thē, to the end things might be well kept in minde, that wee know & vnderstand what the open way is, that wee must haue to be partakers of the euerlasting saluation which commeth vnto vs by Iesus Christ the sonne of God, that is, wee must know & vnderstand how miserable & wret­ched our state and condition is, not by con­fessing the same with our mouthes onely, or hauing a vain imagination swimming in our brains therof. But to be so sorrowfully woun­ded and greeued, as that wee be confounded before the maiestie of God, euen to the very hating & detesting of our owne selues. And whē we shall thus rightly iudge of our selues, then shall wee be sure that God will forgiue vs. And when wee shall bee thus mortified in our selues, then shall wee finde life in Iesus Christ. For it is not inough that we knowe our selues to bee verie wretched sicke creatures, and poore and needie soule [...] [Page 156]but we must be dead altogither, to the end we might by the onely grace of our Lord Ie­sus Christ be reuiued. And that hereupon we may bee so humbled as the scripture willeth vs, which is, to giue vnto god that honor that is due vnto him. And it is not without cause that Dauid speaketh, Psal. 51.17. when as he saith, That it is an humble and contrite heart which God re­quireth. For wee shall neuer come vnto him except wee bee altogither cast downe in our selues. And then wee must carry this minde and affection with vs, that we are wonderful­ly grieued & perplexed in our distresses, and then will we in deed confesse that we are not righteous. And then also shall our desire and affection be so enflamed, as that we shall not looke for our righteousnes in our merits, but cleane contrary, and hauing cast away all ar­rogancy, looke for all our benefit and saluati­on in his onely Sonne, and so when wee haue once knowne that hee hath pluckt vs out of the shadow of death, our mouthes shall then be open and disposed to preach his vnspeak­able praises, according to that saying of Saint Peter, treating of the end of our saluation, in the first Chapiter of his first Canonicall E­pistle.

Let vs now prostrate our selues before the maiestie of our good God, in acknow­ledging our sinnes, beseeching him to cause [Page 157]vs more and more to feele them, and so to gouerne vs by his holie spirit, as that we seek after nothing els but the glorifying and bles­sing of his holie name, and to acknowledge how many maner of waies we are bound vn­to him, euen holding of him all the hope of life we haue, and al that while not to be wea­ry in seruing of him, but do the best wee can to conforme vs vnto his holie will, vntil such time as hee hath so spoiled vs of all the cor­ruptions of our flesh, as that we may be who­ly cloathed with his righteousnes. So shall wee all say, O Almightie God and heauenly Fa­ther, &c.

WE heard yesterday that wee must in no case part stakes with God in the matter of our saluatiō, but all praise must bee giuen to him for it. For when we shall throughly looke in­to whatsoeuer can be found in vs, wee must conclude, that we are so voyd of all integri­tie, as that there is nothing in vs but all cor­ruption, and so consequently, nothing but death. Ro. 1.17. Ga. 3.11. Now it is not inough for vs to know that God alone is to be glorified, and we our selues as it were to bee assured to bee of no worth, for if we do not so, without wee haue shutte vp the gate of saluation against our selues. For where Saint Paul alledgeth out of the Prophet Habacuck, That wee liue by faith: wee are thereby taught, that faith is as it were the keye that openeth vnto vs the kingdome of heauen. If it bee then our in­heritance, [Page 159]wee must needes beeing the chil­dren come thether: and wee cannot bee the children of God, as Saint Iohn in his first Chapiter saith, but by faith. Ioh. [...].12. Nowe this faith, as we haue alreadie sayd, importeth a certaintie. And see also why it is sayd, That wee may crie with open mouth that God is our Father, and that except hee be so, wee cannot bee reputed to bee his chil­dren. And from whence commeth this crie? Forsooth, as Saint Paul saith, as well in the eighth to the Romanes, Ro. 8.1 [...]. Gala. 5.6. as also in the fifth to the Galathians, euen from the spirite of adoption. And therefore the spirite of GOD doth so certefie our spirite that we are his children by adoption, as that wee may without scruple or doubt call vppon him as our Father. And in another place also it is saide, Eph. 1.13.14. 2. Cor. 1.22. That hee is called the seale of the inheritance of saluation which we wait and looke for. Seeing then it is so, that the certain­tie of faith importeth that we are gods adop­ted children, and that our saluation is groun­ded therupō, there must also be put to a seal, as a signe and token that it is infallible. Here then wee see, that it is not inough for vs to confesse that God is the author of our salua­tiō, & the same to be attributed to him only: but we must also on the other sides come vn­to him, & priuatly cal vpō him as our father, [Page 160]and be fully resolued that he will not forsake vs. Now this certaintie the Papists could ne­uer skill of, but doo strongly and constantly repugne it, saying, that wee may not in anie wise resolue that God alloweth and liketh vs, and that we stand in his grace and fauour: but onely that wee may haue some probable coniecture thereof. Now to say thus, is vtter­ly to ouerthrow the whole foundation of Christianitie. And in very deed, when Saint Paul speaketh of this matter, hee driueth vs vnto this reason, Ro. 4.14. which is, that if we depend vpon the law and trust vnto it, then is Faith but vaine, and the promise made of none ef­fect. And why so? Forsooth, it is not because God is not faithfull for his part, but because we shal neuer be able to attaine vnto the ac­complishment of that which is required for our saluation. For God doth ver [...]ly promise vs recompense when as we shall haue serued him, and kept whatsoeuer he hath comman­ded vs, from the one end to the other: God vndoubtedly promiseth vs all that. Now this is an impossible condition. For neuer man yet hath accomplished the lawe, nor neuer shall. So then we for our parts are neuer able to effect & performe this promise. And ther­fore we shall alwaies be reasoning, wauering, and out of quiet, and in the end fall into dis­paire, when as we shall go about to bring our [Page 161]workes with vs to keepe Audite and an ac­count with God, for it is saide in the 144. Psalme: Psa. 144.2. Enter not into iudgement with thy ser­uant O Lord: for no man liuing shall be iustified in thy sight. And therfore we must conclude, that we shalbe euer vexed and troubled, and our spirits wonderfully perplexed, if we had not saluation elfe where then from our me­rits. And for the better vnderstanding here­of, let vs wel weigh & consider of that which hath been alreadie spoken, that is, wee must not thinke to paie God with nifles. For it is a fearefull thing to haue him against vs. Now he cannot otherwise be, but so long as wee shall presume vpon workes. For we do euen so much derogate from him, and robbe him of his right, as hath been heretofore shewed, that whosoeuer hath not his mouth stopped from attributing vnto himselfe the least glo­rie, and his mouth wide to confesse God on­ly to be iust: without doubt that man oppo­seth himself vnto his maiestie. Now we shal neuer obtaine our sute against him: but the condemnation will stil light vpon our owne heads. And therfore let vs not wittingly and in deed prouoke his wrath against vs, & be­sides, it cannot be chosen, but that wee must needs be out of our wits, when as we wil trust vnto our merites. And heerein is a twyfold abuse, which also bringeth with it a third. [Page 162]The one is, when as we thinke to recken with God hand ouer head as the Papists do. And although they faile in many things, yet make they themselues belieue that hee accepteth them. Now God hath promised nothing but to such as shall accomplish the whole lawe. And therefore let vs note well these words: That whosoeuer shall do all the things written in the lawe, Leu [...]. 18.5 shall liue by them: It is not saide one part onely. Which also agreeth with the saying of Saint Iames, Iam. 2.11. That hee which for­bad to commit adulterie, forbad also to steale. For although a man shall haue liued all the dayes of his life chastly, and yet bee guiltie of some other precept, hee is neuer­thelesse but a damned soule. Mat. 19.6 And why so? Forsooth, because that that which God hath coupled togither, we must not seperate. The righteousnes of the lawe is coupled and vni­ted togither: and therefore we must not pre­tend to cut it in pieces & gobets, nor deuide it. Let vs now then consider, whether we be able in part or in whole so to acquite our selues, as that the whole course of our life may not bee amended. Alas what are wee then? And as Salomon saith, who can saie I haue cleansed mine hart? Pro. 20.9. In very deed, there are a great many that thinke they haue, be­cause there are a great many of hypocrites in the world. And therefore that man as I haue [Page 163]alreadie said, that is at that point, must needs be more then sensles: for if he consider with what a iudge he hath to deale withall, how euer it fall out, when as wee shall haue well bethoght vs of all the matter, without doubt if wee bring with vs vnto him one ounce or perhappes an halfe ounce, there will 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? [Page 164]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 [Page 165]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 [Page 169]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 [Page 173]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 y ^e Epistle to the Ephesians it is sayd. Ephes. 3. [Page 168]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 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 [Page 169]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 [Page 170]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, [Page 171]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 shalbe 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 y ^t we must flie vn­to y ^e remission of our sins. And so they y ^t 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 y ^e debt, as by the exāple of the publicā which we haue alleged may be seen. And we see also, y ^t this righteousnes must not be for a day only, but must cōtinue al y ^e daies [Page 172]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, [Page 173]God enlighteneth him by his Ghospell, and so toucheth and reformeth him, as that 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 de [...]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 [Page 174]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 corruptiō [Page 175]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 & imper­fectiōs which are in them. Wherfore euen as there is diuersitie between a faithfull man, & whō God calleth at the beginning vnto the Gospel, so also is there some diuersity in iusti­ficatiō. 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 thēselues, 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, [Page 176]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, [Page 177]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 [Page 178]vs vnto God his father. Now it is not without cause that he is called our ransome: for hee made himselfe our suretie vpon this condition, that hee tooke vpon him to paie our debtes fully and wholly. And therefore whosoeuer will now take vpon him to paie GOD, vsurpeth the office of Iesus Christ, which is a most abhominable abuse. And yet the Papists build their saluation hereon. But for all this they cauill and saie, that al­though our Lord Iesus Christ hath obteined pardon as wel for the sinne as for the punish­ment therof, yet notwithstanding that this is reserued: although they manifestly gainsaie themselues. For on the other side they saie, that our Lord Iesus Christ hath not merited for vs, but is the occasion of merit. Now as I haue alreadie said, they will say that wee are by nature so ill and so exceeding wicked, as that we can do nothing which God will ac­cept: but say that whē Iesus Christ goeth be­fore, he giueth vs the occasiō of merit, & this they call the first merit, so that they giue vn­to him some litle gobet or small portion, and to our selues the chiefe. Now if it be so that Iesus Christ hath onely merited the occasion of merit, that is to say, that wee must by him come to heauen, it must needs folow, that we shall be alwaies bound vnto God as well for the punishment, as for the sin. And this is an [Page 179]enormious abomination, when as the papists wil presume thus to discharge themselues be­fore God with their satisfactions. And be­sides, as one mischiefe draweth on another, euen so thrust they themselues into a most wearisome labyrinth: for they know well i­nough that if we strained our selues to do an hundreth times more then wee are able, yet could wee in no wise content & satisfie God for our sins. And why so? because we come so short in doing that we should, as is most fear­ful. And Dauid saith, What man is he that kno­weth his sins. Psal. 13.12. And therfore although we shuld take neuer so much pain to make satisfactiō, yet shall the Papists be enforced to say, that we are neuer able to come to the end of thē. Yet is there also a third error amongst them, to wit, their indulgences & pardons of ful re­mission, for the pardoning of their sins, y ^t will buy thē. And yet they think it not inogh that they haue these indulgences, but must also haue their purgatory to make vp their mouth withal for altogither, so as they are so mashed in errors as y ^t they cannot tel how to wind thē selues out of thē. For seeing they haue all at once straied from the pure simplicitie of the holy scripure, the diuell hath so possessed & entrapped them within such nets and snares, as that they can neuer get out of thē. Where­fore we must so much y ^e more diligētly harkē [Page 180]vnto this doctrine which excludeth all satis­factiōs, & sendeth vs to our lord Iesus christ, to finde that in him which is wanting in vs. Moreouer, we are to note for the better vn­derstanding of this point, what it is to be sa­ued by the meere grace of God, and for faith to be imputed vnto vs for righteousnes, and that cannot be vnderstood vntill wee lie at the point of death: for, when as the Papists speake of their merites, satisfactions, and in­dulgences, they may prattle and iangle as it pleaseth them: but when hipocrites shall be so drunken and hard harted against God, as to be made to beleeue maruels and wonders all their life long, the diuel soone after remo­ueth them with a witnes, when as they must in good earnest come before the iudge. For we see how blockish we are, and so long as it pleaseth God to graunt vs life, wee imagine him to be such a one as pleaseth our selues, & transfigure him as we lust: but when we must depart this life, and come before his iudge­ment seate, at whom the Angels themselues are afeard and tremble, Alas, how shall wee most miserable mortall creatures doo in this case. And therfore when we speak of this cer­taintie of faith, the question is not of our en­trance into the Church of God only, but our hope must be inuincible, to fight against all the temptations of Satan, but especially whē [Page 181]wee must come to answere before God, wee must then stand firme and sure against all the feares wherwith we may be stirred & driuen vnto. And this is no speculatiue doctrine, but a doctrine of practise. True it is, that the holy scripture must instruct vs, but no longer then vntill such time as God hath in verie deed assigned vs a day, and our consciences bound to appear to heare the sentence of the heauenly iudge. No doubt of it, we wil make but a sport in reasoning of this matter. But the practise thereof as I haue alreadie sayd, will teach vs another maner of lesson, what it is, that is to say, we must wholly flie vnto the grace of our Lord Iesus Christ, and vnder­standing that he is our Aduocate, we may as­sure our selues that God will not enter into judgement with vs. And why so? because we are pardoned not according to the draught of our inditement, but by putting away all our sinnes & iniquitie [...]. And this is it which we are to remember concerning this poynt. It should seeme now that we cannot be who­ly righteous, if our righteousnes consisteth onely of saith: for, our faith, as wee haue al­readie said, will alwaies be weake so long as we liue here. And therfore how is it possible that wee should bee fully righteous before God? For the effect cannot bee aboue the cause. For if we had but halfe a Sunne, wee [Page 182]should not haue so much light as wee haue; and therfore we must haue a whole Sun, that the beames thereof might spred it self all the world ouer. Wherefore when faith is thus weake in vs, it should seeme that we were but partly acceptable vnto God, and so contra­riwise, that hee liked vs not: howbeit we are here to note, that we are not iustified by the power and vertue of faith; neither must wee thinke it to bee so perfect, as to saie that our saluation is perfect thereby. For, to speake properly, it is God alone that iustifieth vs, as out of the eighth of the Romanes wee haue heard. And this is that iustification whereof Saint Iohn speaketh in his third Chapter, to wit, That God so loued the world, as that he spa­red not his onely begotten Sonne, to the ende that so manie as should beleeue in him should not pe­rish, but should passe from death to life. Thus wee see to speake properly, that it is GOD alone which iustifieth vs: agreeing with that saying of Saint Paul in the fifth Chpiter of the second to the Corinths, saying, That God appeared in Iesus Christ, [...]. Cor. 5.19.21. in reconciling the world vnto himselfe, not imputing their sinnes vnto them, because that Iesus Christ who knew no sin, was made sinne for vs, that wee should bee made the righteousnes of God in him. Here wee see that Saint Paule in the first place sheweth, how God iustifieth vs, that is, that hee im­puteth [Page 183]not vnto vs 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 recōcilng the world vnto himselfe [...], and besides, hee is ou [...] 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. [Page 184]And herein it is, that the Papists are de [...] ­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, [Page 185]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 questiō 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 [Page 178]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 [Page 183]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 shalbe 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 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 [Page 188]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.

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 [Page 190]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 [Page 191]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 [Page 192]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 Phine [...] 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 [Page 193]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 [Page 194]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 [Page 195]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 [Page 196]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 [Page 197]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 [Page 198]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 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 [Page 199]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 [Page 200]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 [Page 201]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 [Page 202]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, [Page 203]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 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 [Page 204]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 [Page 205]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 [Page 206] 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 [Page 207]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 Ʋr 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 vnto God, wee must be­leeue that God is, and that hee is a rewarder of them that diligently seeke him. VVee cannot come then vnto God, except we beleeue that God is, that is to say: we must not be wauering nor doubtfull; but wee must bee firmely and constantly assured, that that God which crea­ted heauen and earth is hee who sheweth him­selfe vnto vs, and whose will wee knowe both by the lawe and Gospell: and not to reason what God is, as the poore heathen haue done, who haue beene so maruellously tormented about it, and haue runne themselues so farre into such a Labyrinth and Maze, as that they could neuer winde themselues out of it againe. But we know that God is manifested vnto vs [Page 209]in that he is beneficiall vnto vs for our saluati­on. And thus much for the first point. The se­cond is, that he is a Rewarder of them that di­ligently seeke him. Now this word Rewarder, importeth not that God rendreth that vnto vs which he ovveth vs, but that vve shall not bee frustrate in putting our trust in him. And ther­fore vve must looke after vvhat manner vvee aske him: For if vvee vvill bring our vvorkes vvith vs; that is euen to kicke against God: so farre off is it for vs to bee vnited vnto him by that meanes. And saint Paul saith, that vvhen the Ievves thought to trust in their vvorks and put their hope of saluation in them, that they hurt and vndid themselues: and that vvas the cause of their breake necke insteede of going forvvard. VVherefore if vve vvill seeke God aright, vve must without all doubt cast from vs all vaine presumption of our ovvn strength: For seeing he hath adopted vs of his meere fa­uour and grace, it is most certaine, vve shall ne­uer be accepted of him, except it bee because hee forgiueth vs our sinnes. And thus saith the Apostle, shall vve be assured; that if vve seeke God after this sort, vvee shall neuer bee fru­strate.

And for the same purpose is it saide, I am the Lorde which brought thee out of Ʋr of the Chaldees to giue thee this Lande to inherite it.

This is as much as if God hid bound him­selfe a newe vnto his seruaunt Abram, decla­ring vnto him that he should not need to feare but that which he before heard should be ac­complished: and that although the effect thereof was deferred and prolonged a great while, yet must hee walke patiently, knowing that God speaketh not in vaine: and besides that hee hath his times and seasons for the ac­complishing of his will. And that it lyeth in him and in his secret counsaile, and is not to be brought to follow our appetites and humours. But yet wee are to note, that God confirmed the faith of Abram by his auncient benefites: For hee faith I brought thee out of Ʋr of the Chaldees. And this made Abram to trust a great deale more vnto God, whenas he had already found by experience that God was his father and Sauiour. For by how much that we haue heretofore felt pi the goodnes, aide, and helpe of God, by so much more should we assure our selues of him for the time to come. Thus wee see how the experience of the time past should still more and more assure vs after­warde. And this was the pretence of God in saying, I haue brought thee out of Ʋr of the Chaldees: As if he should haue saide: it is not now onely that I haue shewed my selfe to bee thy God, but thou hast felt that I haue vphol­den thee with a mighty & outstretched arme: [Page 211]thou wert vtterly cast away, and a poore dam­ned soule; and yet did I take thee vnto my self, to the ende to saue thee. And therefore sith I haue pluckt thee out of the bottomlesse pit of hell, let my grace which thou hast now felt, be an inuincible fortresse vnto thee: and I for my part also will so continue. No we it is certaine that we haue this generall rule also from God, which is, that one grace which hee bestoweth on vs dravveth another vvith it; For hee is ne­uer vveary: and this is a spring that can neuer be dravvn dry, & therfore let vs boldly dravv out of it, and vve shall bee sure to find alwaies more and more to fill vs vvithall. Thus then vve see what this saying importeth, I am the Lord which brought thee out of Ʋr of the Chal­dees After that God hath set before vs his ma­iestie, and shevved himselfe to bee the maker both of heauen and earth, hee bringeth in this as an especiall matter, vvhich is, that Abram had felt and knovvne him to bee such a one, vvhen as hee had pluckt him out of the bot­tomles depth vvherein he vvas, and he addeth To giue thee this land to inherite it. Heere (as I haue already said) God renueth all the promi­ses vvhich he had made to his seruant Abram, because he should make a collection of them. For faith ought to haue this priuiledg, to heap vp together vvhatsoeuer may defend it against all the temptations and assaultes of Sathan.

Here we see what the cause is of the ruine of a great many of men: that is, their negligence and securitie. For, as I haue already saide, they thinke themselues to be great Doctors, when as they haue learned but one sentence out of the holy Scripture: yea, they suppose that they haue euen inough of it. But when they shall come to the tryall they vvill shew themselues then to be but empty vessels: For if the Diuel fi [...]d but the least hole to enter into them, hee will poison them with his deadly poison: much like vnto a broken tile vppon an house, for the raine that shall run in at the brokennes there­of will in processe of time, rot the whole house, Euen so fareth it with such as think themselues too too well learned, and yet are in very deede most blockish dunces: whom the Diuell after finding an hole in, so entreth in thereat, as that the house falleth quite and cleane vnto the ground. Now we must not be weary in profi­ring, but make a good big collection of all the promises of God, and alwaies haue a feeling of the fruit of them: and not onely so, but wee must also labour continually to increase our faith as it is very needfull: because it will euer be weake. And to be short we must still go on from f [...]ith to faith. It is said that God gaue the land of Chanaan to Abram: It was in very deede already giuen him, as we haue heard in the twelfth Chapter.

And this was reiterated vnto him many times: his eares were now well beaten with it. It should seeme then that this was an vnprofi­table and superfluous kind of speach. But as I haue alreadie said; this was an inestimable be­nefit vnto Abram, whenas he was thus re­freshed and comforted, that hee might not faile, but still follow the holie calling of God. Moreouer, wee are to note, that God enter­taineth him onely with wordes: And herein we see what honour we are to beare him, and not distrust him, although we see not before our eyes the effect of that which he promi­seth vs; but hold our selues stil in suspens. He saith, I haue brought thee into this land which I gaue thee. VVell, my God, thou hast pro­mised to giue it mee in deede: But beholde I am old and drie; when will that time come?

O, care thou not for that: for I will be mer­cifull vnto thee. VVell, be it so. But where is the demonstration of that which I haue loo­ked for all this while. For I am at deathes dore, and am here a stranger, & haue no seede (as hath beene heretofore said) and how shal I do then O Lord ? VVell, take my worde for it. This then is the nature of faith: To haue all our senses subiect vnto the will of God, and beleeue his trueth. Our eares also must be open and attentiue to receiue what­soeuer he speaketh vnto vs: and that when he [Page 214]hath once said the worde; conclude, that it shall be so. But which way can that be? O, we are not to reason that; neither is it in our disposition: But wee must leaue it vnto the counsell and will of God, as we haue alreadie said. This then is the honour winch wee must do vnto GOD; euen to beleeue his holy worde. More ouer, wee are still to obserue that which hath heretofore been spoken, that is to saye: That God simply gaue the land of Chanaan vnto his seruaunt Abraham for a pawne, to the end he should not muse to him selfe, nor trouble his head about it: For then had Abraham had but a colde pull, if he had had nothing else but that land. But without doubt he was led by another spirite, which is: Hee sawe the verie day of our Sauiour Iesus Christ; as in the Gospell according to Iohn it is written. And besides, he confessed him­selfe to be but a Pylgrime here in this world: and therefore looked for his inheritance else­where. And where it is saide: that this lande was giuen him for to inherit; that was not the marke which he shot at: his minde was not set thereon; but had a further reache. For, by reason (as wee haue alreadie saide) that hee forsooke his natiue countrey, and left it, to liue in a strange and an vnknowen place: it must needes be, that his minde was altoge­ther occupied about:the heuenly inheritance. [Page 215]So then we are here to note: that although the lande of Chanaan is here called his inheri­tance, as also Gods house and resting place: yet is it but as a pawne; or to speake more properly, but as an earnest pennie: For a pawne importeth as much at the least as the full worth of the thing which wee are to be assured of. But an earnest pennie is, as a man would saye, nothing. And to giue a pennie, as we call it, vnto God, for a bargaine worth an hundreth thousand crownes and more is nothing. For of what worth is that piece which wee giue? forsooth of no value. Now, can a potte [...] or gallen of wine be worth a great possession or lande that is able to enrich three or fouremen? And yet, be as be may, this earnest pennie is destined vnto such an vse. And therefore this lande of Chanaan was the inheritance of all the children of A­braham, and of as manie as haue descended of his lyne: but yet so, as that it vvas but an earnest penie for heauen: Insomuch, that the verie faithful looked not so much vnto that, neither yet set so their mindes on it; But set­led their cogitations & thoughts a great deale higher. VVe see then, vvhether God meant to call Abram, as if he had said; that he did him no vvrong in leauing him to languish: Because he was sure that the promises should be per­formed: & therfore not to stand vpō his ovvn vvit. And vvhy so?

Because he was to looke vnto him that spake the worde, who was the vnchangeable God. Now by reason that wee our selues are so changeable as that our mindes alter euery minute; VVee therefore grieue and vexe, when we see that God perfourmeth not that at the verie first, which he hath promised vs. And because wee see our liues to be so short; and the time wee haue to liue, to be but as a shadow which fleeteth sodainely away; wee thinke that GOD will neuer come time enough: wherefore wee must learne to cor­rect this fault, by these words that wee heare here to be spoken to Abram: I am the Lorde which changeth not. And besides, wee heare what is said in other places: The song of Moses. Psal. 90.4 2. Pet. 4.8. That a thousand yeares are but as one day with him. And Saint Peter also saith: That in the last dayes there shall come mockers who shall say: where is the promise of his comming? as though the threat­nings & promises of God were of none effect. No, no, (saith he) deceiue not your selues: he will accomplish whatsoeuer he hath spoken, though it be late: For a thousand yeares with him, are as but one day: And therefore wee must looke a great deale higher, and knowe, that sith it is the Lord that hath said it, and ne­uer changeth; that he will do that which he hath spoken, but not whenas it pleaseth vs; but whenas he knoweth it to be best: first [Page 217]for his owne glorie; and next, for our salua­tion and good: neither must we be ouer ear­nest, nor yet ouer remise and slacke; but goe out of our selues & come vnto him, in whome is no inconstancie nor shewe of change, for he is the Lorde. And let vs learne thus much: that when hee hath once spoken the worde, that it is enough; because his worde is an in­fallible trueth.

Furthermore, let vs acknowledge his good­nes in supporting and bearing with our weak­nes herein, because he speaketh not onely once, but putteth vs still in remembrance of his promises: meaning thereby to haue vs profit and be confirmed by them all the dayes of our life; and not beleeue him onely for a day or two, but for euer. And let vs be gui­ded and gouerned by his power, not onely all our life long, but euen in death also, vntil such time as we are come vnto his kingdom, where we shal neuer neede to be more spoken vnto; neither haue neede either of Faith or yet any other such like things: For then shall we en­ioy the full brightnes of that, which wee doe now but see in the darke; and see him face to face, as it were in a glasse.

Let vs now prostrate our selues before the Maiestie of our good God, and acknowledge our sinnes; beseeching him to cause vs so to feele them, as that they may humble vs be­fore [Page 218]him, and make vs continually grone vn­der the burthen of our iniquities, vntill such time as he hath freed vs from this bondage of sinne, vvherein vve are, and haue a singular desire to conforme our selues vnto his holy vvill, and not liue vnto our selues, but vnto our Lord Iesus Christ, vvho hath so dearly re­deemed vs, gaue him selfe to death for our sinnes, and rose againe for our iustification. That it vvould please him not to graunt vnto vs onely this grace; but vn­to all people and Nations of the earth, &c.