charitable because they right well knowe that they shall not loose their labour as it is written Yea but how know they that Forsooth by the testimonie of the Gospell Now what are the words of the Gospel Verily Rom. 3. that God will bee mercifull vnto vs if so wee beleeue in his onelie sonne For the righteousnes which is there offered vs as saint Paul saith hath borne witnes of the law But is not holpen by the law that is to say by whatsoeuer works we are able to doo But because wee are grounded on the grace of our Lorde Iesus Christ This Text then sheweth vs that the faithfull may bee a great deale better and more earnestly disposed to serue God because they knowe that their paines shall be accepted And yet notwithstanding they rest themselues vpon this free goodnes which is promised them because they flie vnto our Sauiour Iesus Christ Heere wee see how grosly the Papists are deceiued For from this word Reward they draw the word Merite as if they would play the Alcumistes Now there is great difference betweene the one and the other For what importeth this word Merite To Merite is to make God bound vnto vs that we might say I haue wel deserued this thing or that I am worthy of it And he which doth not acknowledge the Merite is vnthankfull if hee discharge his duetie vnto him vnto whom he is bound and beholden If we could then deserue any thing at Gods handes it must needs follow that he for his part should he beholden vnto vs and doo vs wrong if he paid vs not that which he ought vs. True it is that he is pur debtor but a voluntary debtor For hee shall neuer find any thing in vs why hee should be beholden vnto vs but bindeth himselfe by his promises Now in very deede hee hath promised vs Reward but it is of his owne free gift and of no desert of ours for that were to come from a poste to a pudding-prick to go so from one to another and to conclude that these two words are all one where there is so great diuersitie Wherefore let vs not meruaile though the Papistes still conclude their Arguments thus and storme when we say That works cannot iustifie vs. For their supposall is false that is to say that if GOD rewardeth those that are his that therefore he is bound to doo it and that they are also worthy of it and that their workes import some Merite Nowe all this is not worth a straw The reason I haue alredy shewed to wit that when God promiseth vs Reward it is not because that wee are worthy thereof but because it pleaseth him to adde grace vnto grace and all of his meere mercie goodnes and liberalitie Now we are alwaies to keepe this in minde and in very deede what should we look for at his hands if we had nothing but that that we deserue Assuredly we should be driuen to that vnquietnes vvhereof vvee erst spake that vve should alvvaies bee in doubt and perplexed And therefore our faith must bee certaine And this is that in summe vvhich heere vve are to remember Let vs now come vnto the wordes of Saint Iames who seemeth to be contrarie vnto S. Paul and all the rest of the holie Scriptures as we haue alreadie spoken Iames. 2.24 For Saint Iames saith That we are not iustified by faith but by workes A man would thinke that there could not be found two places more contrarie one to the other as to say That we are iustified by faith onely without works and that we are iustified by workes and not by faith and yet notwithstanding it is most certaine that S. Iames who spake by the spirite of God gainsaid not the doctrine which was preached and published from the beginning in the Church ratified by the Prophets and which hath beene lastly more notably confirmed by our Lorde Iesus Christ and by his Apostles Howbeit the solution is verie easie when as wee shall looke into the drift and meaning of S. Iames For he reasoneth not there what true faith may do neither doeth he speake at all of true faith but of a counterfait faith and such as is but like vnto an image and an illusion For he reasoneth there against such as vnder the colour of Christianitie will take libertie to do al wickednes as at this daye there are too too many And besides the diuel doth so bestirre himselfe to blind vs as he would make vs beleeue that all our sinnes are forgiuen vs and so vnder the name of Christianitie would make vs become verie brutish and thereby peruert all And to bring also the doctrine of the Gospell professors into a slaunder to the end also it might be thought that the doctrine of the Gospell did ouerthrow good workes would not haue vs worship and serue God as the Papistes at this day despitefully reproche vs therewithall VVherefore S. Iames seeing many dissolute and profane people thus falsly abuse the name of the Gospell and pretended the name Faith He saith well Let mee see thy faith without workes and I will shewe thee my faith by my workes whereby he sufficiently sheweth that his meaning was not to speake of such a faith as we haue defined that is that we should be certaine and sure of the goodnes of God by his word and knowe him to be our Father through our Lorde Iesus Christ Now S. Iames speaketh not of such a faith as this is and that which is not such a one cannot bring foorth workes VVe haue alreadie said that by faith we receiue the spirite of our Lord Iesus Christ And he and his spirite cannot be separated And wee knowe that it is said That it is not giuen vnto vs onely for righteousnes but for sanctification also that is to say that wee might be purged of all the filthie lustes of our flesh That we might be made like vnto the righteousnes of God So then if S. Iames had spoken of this true faith it had beene great follie for him to haue said Shewe me thy faith without workes and I will shewe thee my faith by my worlds as is he would haue said that true faith is so conioyned with good workes as without them it is dead to wit it is no faith as afterward he saith And therefore S. Iames right well sheweth that he spake not of a faith which embraceth the promises of God and by which we are certified of our saluation And herein the Papistes do grossely abuse them-selues to forge vnto themselues a faith which they call vnformed that is to say without figure or shape and say that faith of it selfe is as it were but like a piece of earth or claye which a man shoulde take to dawbe withall Here yee see say they what faith is And besides they saie that when Charitie is conioyned thereto then it is like a pot that is made of the same piece or lump of earth which before
shevve your selues like vnto him or else you mocke God in prophaning so holy and sacred a thing as the name of faith and righteousnes is Here vve see saint Iames his meaning out of this Text But these Popish mastiue Curres can no vvhit skill of this and vvhat is the reason Verily because they contemne God hovvbeit you shall heare them vvith open mouth talke of good vvorkes and a man vvoulde thinke to heare them debate thereof that they vvere Angels and yet you may see vvhat they are And I vvould to God that the vvhole state of their life vvere not altogether dissolute for a man shall finde neither Monke nor Fryar Doctor nor yet any of that shorne Rable but they are either rybauldes skorners of God vvhoremongers drunkards blasphemers To bee short it shoulde seeme that they had conspired vvith the Diuell to bring the vvhole vvorld vnto confusion And yet for all this they vvil pretend good vvorks and speake of nothing else And therefore it is no meruaile although they bee so blind But to speak but a vvord of that vvhich vve haue explaned out of saint Iames vve are to note that vve ar iustified but not vvithout vvorks yet vve are iustified vvithout vvorks vvhen vve say that vvee are iustified but not vvithout vvorkes vve separate not this And hovv so verily because that he vvho is iustified before God by faith is as much to say that God forgiueth him his sinnes beleeueth in the passion and death of our Lord Iesus Christ and knoweth that by his resurrection he receiueth life from him So then vvhosoeuer beleeueth after this sort is not iustified vvithout vvorkes And vvhy Because that God bestovveth his holie spirit vpon him vvhich so reformeth him as that good vvorkes cannot be chosen but be ioyned together vvith faith And yet is the other saying also true to vvite that vve are iustified vvithout vvorkes that is to saie vvithout any helpe of good vvorkes so as vve alvvaies remain bound vnto God Here vvee see tvvo places vvithout altering the vvordes vvherein it should seeme they vvere altogether diuers and sundry as to say that we are iustified without works that we are not iustified without works howbeit the meaning is that works are not for all this the cause of our saluation as to make them merite any whit before God so as to accept vs according to our worthines But it is because that as I haue already said our Sauiour Iesus Christ beareth vs not onely a simple grace and fauour but a double that is to say that on the one side he couereth all our iniquities and offences through his pure obedience and appeaseth the wrath of God his father by that Sacrifice which hee offered vp once for all to make satisfaction for our sinnes And yet hee so ruleth and gouerneth vs in the meane while by his holy spirite whome hee hath receiued in all fulnes and resteth vpon him that if so be we doo not abuse his grace bestowed vpon vs we are freed from the bands of Sathan that we might take good heede as S. Peter saith not to follow the lusts and desires of the flesh This then wee see may suffice for the exposition of this place Nowe Moses addeth immediately following that God spake againe vnto Abram and said I am the Lord which brought thee out of Vr of the Chaldees to giue thee this Land to inherite it Here we see that God reitereateth his promises for the confirming nourishing and increasing of Abram his faith vntill such time as it was growne vnto a full perfection VVherevppon wee are to conclude that although Abram was the mirrour and patterne of all the faithfull and the very Image of righteousnes yet was his faith imperfect For else the promise that is here set downe were superfluous For if the faith of Abram was so throughly confirmed as that it coulde not bee amended God needed not to haue spoken any more And why so The promises haue this vse and benefit that they draw vs vnto faith and when wee haue gotten it they are to leade vs to the right way to incourage and stirre vs vp to goe on valiantly to refresh vs when we are almost weary to augment our vertue when it beginneth to faile and to be weake Here I say we see why our Sauiour Iesus Christ testifieth declareth vnto vs of his meere goodnes that he is our God that is to begin faith in vs or els to bring it to perfection And therefore wee must conclude that it was needfull for Abram to goe somewhat further And hereby we see that although our faith be vnperfect yet that God ceaseth not to iustifie vs. And what is the reason Because he imputeth not the infirmity that is in it vnto vs but how euer it is wee are here admonished by this place not to bee preuented by any foolish opinion of our owne as a great many of men are who thinke themselues to be such great Clarks as that they will not once vouchsafe to come any more vnto the schoole of God Let vs therefore vnderstand and know that although our faith were greater and more powerfull than now it is yet must wee be schollers all our life long to haue the word of God sounding in our cares and to haue our memories rubbed ouer refreshed that we might not forget that which wee haue learned that that which hath not taken deepe roote in our heartes may receiue a better and deeper impression and that God when he hath cast his seede into vs according to saint Paul his comparison wee may daily water it in vs For it were not inough to haue the seede cast into the grounde without God shoulde sende downe raine from heauen and bedewe it for when the husband-man shall haue done his duety in tilling the lande it is to no purpose without GOD should giue increase thereof from heauen Euen so must it bee with vs when as wee shall haue receiued the seede of the incorruptible life GOD must raine downe from heauen that is to say hee must continually benefite and strengthen our faith which cannot be except we be daily instructed from his mouth Let vs nowe come to the contents of this sentence I am the Lord which brought the out of Vr of the chaldees These words here are inserted for Abram to cause him to eschew all Idolatry and superstition wherein he had been hertofore brought vp For as it is often shewed vnto vs out of the holy Scripture that we must not worship God confusedly nor imagine him to bee such a one as we thinke But wee must know what God that is which we must flie vnto and must bee separated distinguished from all the imaginations deuises of mans braine whereby we so greatly deceiue our selues and are also deceiued by Sathan And that is the reason which S. Paul maketh in his Epistle to the Hebrewes the eleuenth Chapter and the sixth verse saying When wee will come
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 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 theÌ„ 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 coÌ„curre togither with theÌ„ 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 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 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 â—e must hold this for a generall rule That 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 vpoÌ„ 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 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 maÌ„ for he was neither king nor prince but dwelt in the laÌ„d of Canaan as a
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 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 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 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 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
himselfe but hy 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 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 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 the 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 the eleuē apostles 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 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
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 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 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 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. THE FIRST SERMON of Iustification preached by Maister Iohn Caluin Gen. Cap. 15. 4 Then behold the word of the Lord came vnto him saying this man shall not be thine heire but one that shall come out of thine owne bowels he shall be thine heire 5 Moreouer he brought him foorth and sayd Looke vp now vnto Heauen and tell the Stars if thou be able to number them and hee said vnto him so shall thy seed
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 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 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 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 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 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
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 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 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 potteâ—â— 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 vpoÌ„ 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 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 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