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
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 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 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 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 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 away by mē vnder a colour that we see such
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 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. â—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 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 IebusaleÌ„ 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 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. THE SECOND SERmon of Melchisedech wherein is shewed that he was a figure that Iesus Christ should be both an euerlasting King and Priest Gen. Cap. 14. 18. And Melchisedech king of Shalem brought forth bread and wine and he was a Priest of the most high God 19. Therefore he blessed him saying blessed art thon Abram of God most high possesser of heauen and earth 20 And blessed bee the most high God which hath deliuered thine enemies into thine hand And Abram gaue him tithe of all the spoile 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 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 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
vnto other kingdomes But that the propertie thereof is to make vs righteous For earthly Princes may verie well bee called 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 that 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 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 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 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 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
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 is it is sufficient that wee hold that which iâ— 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 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 â—n Angell of God which might come neare vnto his maiestie being a Mediator to blot â—ut the iniquities Hrbr. 8 9 10. and transgressions of the â—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 the priests we see that AbraÌ„ did it before 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 randoâ— 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 â—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 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
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. FINIS Three Sermons beginning at the latter end of the 21 Chapter of Genesis concerning Abrahams sacrificing of his sonne Izhak By Iohn Caluin 33 And Abraham planted a groue in Beersheba and called there on the name of the Lord the euerlasting God 34 And Abraham was a stranger in the Philistims land a long season Gen. 22. 1 And after these things God did proue Abraham said vnto him Abraham Who aunswered Here am I. 2 And he said Take now thine onely sonne Izhak whom thou louest and get thee vnto the land of Moriah and offer him there for a burnt offring vpon one of the Mountaines which I wil shewe thee WE saw yesterday how Abraham in discharge of his dutie vnto the king of Gerar paid him tribute Now Moses heerevpon addeth that so soone as he was throughlie setled hee solemnlie called vpon the name of God We haue here then in effect to learne that Abraham willinglie submitted himselfe vnto the chiefe Gouernour of the Countrie not tarrying vntill such time as hee was inforced to doo the dutie of a good and faithfull Subiect but did it without beeing required therevnto And yet for all this wee contrariwise see that it no way letted him to serue God truelie And although as we haue heretofore said it was an odious matter to be of a Religion Gen. 20. cleane contrarie to the Religion of that Nation amongst whom hee dwelt yet was he not such a milke soppe We must subiect our selues vnto God to our Prince as Abraham did as not to make confession of the same faith which the Lord his God had commanded him By this we see that he so behaued himselfe both towards God man as that he may be an excellent example vnto vs of true humilitie thereby to shewe vs how we ought to submit our selues vnto those to whome we are bound and yet so to as that we alwayes giue vnto God the chiefe and most soueraigne gouernement And that although men be in great authoritie yet are we to learne the same to be farre inferior vnto the heauenly Maiestie which darkeneth and blemisheth all whatsoeuer excellencie is in man And this is verie certaine that if Abraham had meant to gratifie his neighbours he would haue conformed himselfe also vnto their fashions and neuer once haue said that he had a God by himselfe whome he would worship forsaking the Idolatries that then were vsed and the superstitions wherewith the lande was fully poluted But come of it whatsoeuer might he fully protested that hee would worship and serue God sincerely and purely wherefore he had as wee haue heard an Aultar of his own Gen. 12.7 and 23.4 vpon which he solemnly sacrificed vnto God by meanes whereof he renounced all the sinnes and corruptions of his neighbours as condemning and despising them all as if he would haue said there is but one onely true seruice that pleaseth God and but one onely liuing God and whatsoeuer else is beside are but meere false and deceitfull imaginations And although hee before had no certaine abyding resting place but wandred vp and downe too and fro yet neuer ceased he to call vpon God in euery place where euer he came shewing thereby that he no whit liked of the sinnes and corruptions that then bare sway in the world But yet there is here one speciall reason which afresh mooued him to call vpon the name of God in this place and it is this because hee nowe receiued greater rest and felt more benefite and commoditie comming to him selfe than euer at any time heretofore For before that time he neuer durst take vpon him to plant any tree but there he planted many because he had leaue to dwell quietly there And as hee honoured and worshipped an earthly Prince who was King of that countrie Euen so likewise shewed he therewith that he had not forgotten his good God neither yet that his zeale waxed colde and yet notwithstanding he held him not alwayes as his chiefe Lorde although he subiected himselfe vnto him and was contented to remaine vnder his protection Thus here wee see namely why Moses maketh mention that Abraham called vpon the name of the Lord. The lawe for the consecrating of houses was not as yet written and yet he then obserued it to wit he effectually shewed that his house was the Temple of God And so must also all the faithfull surely purpose to keepe their dwelling place pure and cleane without pollution True it is that the ceremonie which God commaunded the Iewes to vse ceaseth at this day to wit that they should consecrate their houses before they occupied them But the trueth and ende thereof whereunto God had respect is left vnto vs to wit that when wee are placed and settled not to vse them like Closets to shut out the presence of GOD neither yet to take libertie to walke after our owne appetites and lustes But seeing God hath vouchsafed vs this fauour to graunt vs houses to dwell in although they stande in neuer so base an out-corner of a backside yet let vs there honour him and wholy dedicate them vnto his seruice and worship Nowe it is not meant that wee shoulde dedicate the walles and roofes vnto him but the whole houshoâ—de to wit wee shouâ—d be wholy his and make our soules and bodies an oblation and sacrifice and labour also to make the rest to beâ—ike and agreeable therin Now to say truely an housholder shoulde first of all begin with him selfe and yet hee must not forget neither to haue his wife also well instructed And besides if God hath bestowed children and seruaunts vpon him he is to looke that they be all held within the obedience of God as here it is saide that Abraham held his houshold But to say truely this is a thing seeldome vsed For wee see that euery man wiâ—l serue God as best â—iketh himselfe making in the meane time as it were little or no account of his Maiestie For if Maisters and Mistresses may hoâ—de their seruaunts to their worke which may benefite them they thinke all is well But if God be neuer so much blasphemed and contemned and the house so profaned as that there is neither zeale nor yet religion in it there are no wordes made of it but all is well But let them assure them selues hereof that God will not sleightly lose his right Let vs therefore learne so to vse our dwelling houses as that GOD may there dwell with vs as our chiefe gouernour and let both great and small dedicate them selues vnto him and therewithall not onely offer vp vnto him their soules but their bodies also Neither let them thinke which cannot honour God without it be to the hazarding of their liues that they are therefore to be excused if they honour him not For that is the most
learne not to be ouer effeminate And that vvhen it shall please the Lord to exercise vs in vvhat sect soeuer to bee tractable to bee led to â—im and to haue our affection so tamed as that God onely bee Mâ—ister ouer them to rule them â—nd to couenant vvith vs as pleaseth himselfe Thus vve see vvhat it is that vve are here to learne from this place And so vvhensoeuer vvee haue indured any tempâ—ation or haue sustained any combat that God soone afrer tryeth vs let vs not thinke it any vvhit strange For vve serue him not vvith this condition that after hee hath roughly handled vs for a day oâ— a yeare vve may by and by be discharged and so craue a paspot But contrarivvise to harden vs because God ceaseth not continually to sende such proofes to trie our faith vvithall But the sâ—me should bee I say as an habite vnto vs because vvee see that an olde beaten souldier can abide a great deale more paine than a young fresh vvater souldier as we say For a yong Nouice knovveth not vvhat it meaneth â—he vvil be vveary vvith one nights vvatch hee is not able to abide either cold or heate not able to avvay vvith skirmishing nor to be alvvaies in vvatch and vvard but hee that is long vsed hereunto shall be far betterable to indure these thinges Euen so must it fare vvith vs that vvhen the Lord shall haue exercised vs euery manner of vvay vvee shall bee so much the more able and ready the better and longer to continue And although it shoulde seeme to vs that God dealt very seuerely vvith vs in laying too great load vpon vs yet let not vs thinke our case to be strange And vvhy so Because vve see here a patterne thereof in our father Abraham vnto vvhom vve must be configured Novv as concerning this vvord tempt vvee knovv vvhat is meant by it vvhen it is attributed vnto God It is not meant that he tempteth vs to lead vs to doo ill for we are of of our selues thervnto ouermuch inclined And as S. Iames saith Euerie man is tempted of his owne concupiscence Iames 1.14 And therefore vve must not seeke after the cause of these faults any vvhere els but in our selues vvherefore God tempteth vs not so as to say that the sault is in him and that vve may impute the euil vvhich vve commit vnto him as if he vvere Author thereof but God tempteth those that are his to sound them And therfore this vvord importeth To examine to prooue not that hee needed to inquire vvhat is in vs God seeeth our thoughts for vve knovv that nothing is vnknovvne to him The bookes are not as yet open but yet so as that God knoweth and iudgeth that which he will make manifest at the last day And therefore hee hath no neede to sounde and try vs Afflictions are the gifts of God and trials of out faith for he doth that that is in vs But this is referred to the probation of our faith For as we haue alredy said God will not haue his gifts to be vnprofitable but will apply them to some vse to the end he may therby be glorified and we thereby also so much the better be confirmed considering how wonderfully hee regardeth vs and would haue vs with patience fight against all the assalts of Sathan of the world that wee thereby might finde by experience that God is with vs and loueth vs Wherefore wee haue good cause the more confidently to call vpon him to runne vnto him and stay our selues vppon his goodnes and not to doubt of his helpe euen vnto the end God tryeth vs by afflictions both for his ovvne glorie and also for our saluation Thus we see then in summe why God tryeth vs to wit that hee will haue the gifts which hee bestovveth on vs to be applyed to serue him to the end all men might knovv his povver goodnes and vvisedome that therby he might be glorified as he deserueth But it is chiefly to this end that vve might knovv his fatherly goodnes tovvards vs and be so much the more stirred vp to honour him and fully and vvholly dedicate our selues vnto him and vvithall to trust altogether in him Thus vve see how Abraham vvas tempted and so are also all the faithfull seruants of God at this daie For if we should liue at ease and the seruing of God cost vs nothing what proofe should there be of our faith Moreouer which way should the true children of God and such as serue him in simplicitie of heart be discerned from hypocrits And therfore we must be tryed by temptations euen as Golde and siluer are tryed in the Furnaise See also why Saint Peter saith That it is good reason that our faith should be tryed 1. Pet. â—1 6 Now because Gold siluer are precious things therfore it is verie meete they should be tryed by the fire And yet are but these corruptible mettals shall our faith which is far more excellent be buried in the earth and so rust and God his glorie not be seene therein No no it must not be so and therfore it is meete that it should be tryed VVherefore let not vs thinke it strange that if the Lorde shoulde so deale with vs as to lose the raynes to the diuell to lead vs to do euill to haue the wicked also vexe and torment vs and besides to haue other inward temptations laide vpon vs. To be short if wee should be exercised euery maner of way Note yet let vs know that we had need to haue the Lorde for his parte to set downe vnto vs that which before was hidden and to vs vnknowen VVe see then why temptations should not seeme bitter but rather sweete vnto vs because the Lorde our God applyeth them vnto our saluation and so serueth his turne with them as that his name is thereby glorified and our selues also by that meanes more and more benefited if so be wee looke vnto the issue Nowe in this temptation which is here touched Abraham is deadly wounded as if God would haue cast him into the deepest bottomles pit of dispeire that could be imagined And yet notwithstanding he abode by it Fâ—â— Abraham as a weak man failed a thousand â—imes when as GOD commaunded him to kill his sonne How beit this is not all To haue Abraham to take his owne sworde and kill his owne sonne but there was a farâ—e more grieuous temptation imposed vpon him worthie the noting wherof wee will hereafter speake more at large But for this time it shall suffice that wee giue you a little taste thereof For the question is not that the best beloued and onely childe of a father must be put to death and to dye a violent death before the fathers owne eyes and with the fathers owne handes This is not all and the chiefe matter but the question is which way that saluation should come that Abraham looked for by