said the word that he is of power able to accomplish the same as hereafter it shall be more at large handled In that God brought Abram out of his Tent where he dwelt and made him looke vp to heauen to behold the Starres thereof wee shall not need to busie our selues about this childish subtiltie as how God compareth the church to the Starres because we are citizens of the kingdome of heauen dwelling here vppon earth as strangers alwaies trauelling further For this is not the meaning of the place And also where wee haue heeretofore spoken of dust some men in a speculatiue sort haue thought the Church to bee there set downe vnder the image and figure of dust and that the world shuld make no account of it these are nothing els but more trifling toyes without any sound ground But we see why God set before his seruant Abram the Starres of heauen to looke vppon them euen that hee might behold his power not by his owne discourse reason iudge of the truth of this promise which in the naturall conceipt of man was incredible For we shall neuer haue faith vntill such time as this fault bee amended and corrected to wit to leaue our owne naturall iudgement and cast away all our owne wisedome that we might attribute vnto God alone the honor due vnto him Now let vs see if this be not a most notable excellent glasse of the infinit power of God to behold this infinite multitude of Starres of heauen created in a moment And we see also in the Psalme why this miracle is magnified where it is said Psal 147.4 That it is he that numbreth the multitude of the Stars giueth them their names that is to say it is hee that maketh them subiect vnto him and to his gouernment And therefore when we open our eyes to behold the Stars we must by and by looke vnto their creation for in a minute assoone as God had spoken the word behold the heauen was full of this army royall as the scripture calleth them Thus we see that the heauenly hostes were created in a minute and are continually obedient vnto his maiestie We see that all the Stars keep their due course and compasse and although their reuolution be euery way great that the Planets may remoue the firmament may be all mixed togither yet wee see that they are all so directed as that wee are enforced to wonder at it Seeing then it is so no maruell though this glasse was let before the eyes of Abram for therein hee might haue thus concluded sith GOD in a moment furnished all heauen with Starres where before was not one may hee not also furnish not onely my house but an whole Country yea many Countries whensoeuer hee meaneth to bestowe posteritie vppon mee For his power is no whit lessened for hee did not onely create the world at once but after hee had created it hee miraculously preserued the same continually And therefore Abram had a sure and certaine token and as it were a pawne giuen him And heerein wee see that God knew some infirmitie to bee in him not that hee distrusted that which God had promised but because hee was a man he could not keepe himselfe within such compasse but that hee would needs aske the question how it could be possible that in his seede all the nations of the world should be blessed and therefore because his faith was somewhat weake as yesterday wee heard wee see why God after this manner added vnto him this aide and helpe And so wee haue to note in this place as in all the rest that God supporteth vs in all our weakenesse Not that we should flatter pur selues for wee are to fight against all our passions against al our euill thoughtes and affections to giue place vnto the truth of God and to hold it for certaine and infallible howbeit whatsoeuer wee doo it cannot bee but that it must in some sort bee weake and although wee know not our owne faults yet God knoweth them well inough How then should we do if hee of his infinite goodnes spared vs not Here then we see what wee are to consider from this Text where it is sayde That God confirmed Abram both in his word and in his promise as we might daily see the like in our selues if wee were not blinded in our owne malice because we regard not so narrowly and diligently the workes of God as we should But if we made benefite of all the meanes which God offreth vs that we might assure our selues of his promises wee should see that where he spared his seruant Abram as hee knoweth vs to be an hundreth times more weake that he will not for his part forget any thing which may confirme our faith Now heereupon Moses addeth and saith THAT ABRAM BELEEVED GOD and it was imputed to him for righteousnes Here wee see a Text plaine inough and at the first sight not greatly to bee stood vpon and yet the Iewes are so blockish and blinde as that they know not what it meaneth And amongst Christians also hardlie shall we find one amonst an hundreth which vnderstandeth onely the meaning of these words For if these three or foure words were truly vnderstood THAT ABRAM BELEEVED and it was imputed vnto him for righteousnes without doubt it wold ouerthrow the whole state of Popery all superstitions which at this day beare sway should cease and all controuersies now in dispute be appaised For this is the key which openeth what soeuer is requisite for our saluation this is the meanes to decide all controuersies this is the foundation of all true religion to be short this is it that setteth open the heauens vnto vs if we can comprehend that which Moses heere in a word setteth downe vnto vs. And so much the more are we to detest these dogges that are so shameles as to dare to obscure such a maruellous cleare light of which sort are they which say that Abram was taken to be a wise man and that that was a vertue in him to beleeue God now we should in verie deed abhorre these dogges For these are the most wicked blasphemies that Sathan is anyway possibly able to spue out Now as for the Iewes wee are no whit to maruell at them because they had no expositor No doubt of it God mightily shined in the face of Moses howbeit they had a vale before them as S. Paul saith 2. Cor. 3.14.15 and therfore they passed ouer these words without thinking of them what they imported But they which professe themselues to bee Christians are able to shew the meaning hereof by the authoritie of Saint Paul Rom. 4.3 Gala. 3.6 when these I say shall manifestly set themselues against God and like mastiue curres fight so impudently as we see them do what reason haue they for it I do not now speake of Papists but I speake of these diuellish spirites which
vse to tosse Tennis balles for when we heare othes tossed vp and downe in many mens mouths by that we may perceiue them to be wicked godles and profane men and such as in deed know not God at all Now they will not in any wise confesse that they know not God for when a man shall heare them both in market place and street sweare continually and thereupon reproue them this by and by is their answere O good sir I promise you for mine owne part I feare God surely sir it seemeth you do so with lye and all For out of al doubt if we do fear him in deed it wold be seene by our sober and wise taking of his name in our mouthes not by prophaning of the same And in verie deed when as wee shall throughly consider what is the cause of an oath assuredly wee shall continually prouoke God against vs if we abuse and corrupt the same For as S. Paul saith Mortall men sweare by one greater then themselues Hebr. 6.16.13 and God sweareth by himselfe because there is none greater then himself And therfore in all othes the name of God must be put in It is very true that when a man shal say By God it is not expresly said word by word that God plagueth and executeth vengeance men will not so say but it is inogh that his name is there put in as iudge After what sort then so euer wee speake God is not to be so fisted withal and besides we shall gaine nothing at his hands to vse any sophistication with him for without doubt the shame will still light vpon our own heads Moreouer if any man at any time would rightly deliuer an oath it is most certaine that God shal there be named and called to witnesse Now he cannot be a witnesse without also he be a iudge And besides there is now then cursing and banning that is to say a man wil beseech God to plague him as he deserueth when soeuer he abuseth his holy name we see also why it is so often sayd in the holy scripture God do thus and thus vnto me that is to say God plague mee both in bodie and soule In other places this is not expressed but there is onely an if and is an interrupted kinde of speech as in this place I haue lifted vp my handes vnto the Lorde most high God if so be I take any thing thereof Now what is the meaning of this We must thus vnderstand it Let GOD bee iudge and plague mee if I lye and speake not the truth This broken and interrupted kinde of speech sheweth that when wee should sweare wee must bee helde backe as it were with a byt to the ende wee do not lightly and vnaduisedly prouoke the wrath of God For out of all doubt they which sweare often and at randon are euerie time forsworne because they are things that goe hand in hand togither so that when soeuer we heare any man sweare at the Table or in the streetes a man may boldly say vnto him My friend you do not onely abuse the name of God but are also forsworne when as the name of god is thus profaned in your mouth we are therfore to keep vs within the bounds of sobrietie when as we must needs take the name of God so in our mouthes But here by the way may rise a question whether it was lawfull for Abram to sweare for so small a matter for it is sayd Thou shalt not take the name of thy Lorde thy God in vaine And therfore could not Abram haue been contented to haue sayd plainly no I will not haue one iote of anie thing but whatsoeuer hath been taken from thee I will deliuer it thee againe with mine owne hand for I will not be the richer by one farthing of that is thine A man would thinke that if he had said thus it had bin inough howbeit we see what the hipocrisie of men is for for honesties sake men will offer wonderful much and yet they which will thus speake haue a clean contrary meaning in their harts Thus we see that they think that a man is not boūd whē he maketh any such offer in words for they say that it is but a superfluous kinde of speech because they thinke not that men which haue such a ciuil courage with them haue either faith or honestie in them forsomuch as most men are subiect thereunto and therefore it stood Abram vpon to sweare And besides it behoued him also to free himselfe from all kinde of temptation and so hold himselfe within the compasse of his duetie as that although he might lawfully enrich himselfe with another man his goods yet that hee should then abstain from giuing himselfe any such libertie and withdraw himselfe from doing any such thing by vertue of the oath which hee had sworne Wee see now hereby that it was not without cause that Abram said that hee had sworne to the end the king of Sodome should by no means haue cause to reply and also for that there was a law which enforced him to abstaine from doing of any thing that might breed an offence and whereby God likewise might bee nothing esteemed of among the heathen Moreouer we haue also another thing to consider in that hee saith That hee haa lifted vp his hand vnto the Lord God most high possessour of heauen and earth Euen as Melchisedech in like sort vsed the same forme when he gaue the blessing For Abram was not contented to call the name of God to witnes but he would also expresse what maner of God it was that hee worshipped Wee know well inough that the world was at that time full of idolatry and superstition yet euery man had the name of God in his mouth euen as at this day the heathen will greatly brag that they honour God For the Turkes Iewes and Papists wil not sticke to abuse this holy name howbeit it is but a polluting thereof forsomuch as the Turkes worship that which they haue deuised of their owne braines and so blaspheme the liuing God For as Saint Iohn saith Hee that hath not the Sonne hath not the Father Ioh. 2.23 for when as the Sonne is not honoured the Father receiueth that as a shame done to himselfe For his liuely image must not bee contemned neither must there be any despight done vnto his maiestie And therefore the Turkes worship nothing els but the diuell vnder the name of God And as for the Papists when as wee shall tell them that Iesus Christ is our Aduocate they can in no wise abide that and yet dare they not altogither deny the holy scripture for that is an hereticall and an offensiue proposition because men take occasion from thence to say that the men and women saints doo not make intercession for vs. For when we speake of the free remission of our sins and that we ought not to amuse our selues about that idolatrous most
abominable hellish Masse of theirs they are so madde withall as that to them it were a far greater offence once to sweare by that Idoll the Masse then to blaspheme the name of God an hundreth times Thus then we see that the religion of the papists is most hellish And as for the Iewes they doo vtterly renounce our Lorde and Sauiour Iesus Christ Wee haue now alreadie shewed that the sonne cannot be seperated from the father and hauing reiected him they haue shut themselues cleane out of the doores and forsaken the principall couenant which God made with them to wit because they will not be partakers of the saluation which our Lorde and Sauiour Iesus Christ bringeth with him Thus we see how they abuse the name of God in euerie condition And so hath it been euen from Abram his time We 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
to our childishnes hee bringeth in onely remission of sinnes reasoneth after this sort We cannot saith hee be iustified by our workes and why so forsooth because it is written Psa 32.1 The man is blessed whose sinne the Lord pardoneth and whose iniquities are remitted and whose wickednes is not imputed vnto him Heere saith hee wee see all our felicitie which is when God receiueth vs to mercie and forgetteth burieth all our sinnes whereof wee are guiltie before him Seeing then it is so it must needs follow that wee are all accursed vntill such time as God hath forgiuen vs and if wee be wicked where then shall be found our righteousnes For god cannot hate that which is agreeable vnto his nature for hee is the fountaine or all righteousnes And therefore if he finde in vs neuer so little goodnesse no doubt of it hee will accept of it Wherefore wee must conclude that because we are wicked we are vnrighteous and altogither accursed and can no way be blessed without God loueth vs. Now if he loueth vs he must needs eftsoones allow and like of vs and if hee allow and like of vs we must needs be righteous These are principles which we ought to vnderstand Howbeit wee are yet to know that we cannot be blessed without God loue vs for so long as he is our enemie Alas in what a wofull estate and condition are wee Whereuppon then dependeth our felicitie Forsooth euen heerein when as God loueth vs. We are now to consider how it is that hee loueth vs hee must needs allow and like of vs as I haue alreadie said for he cannot deny himselfe For if hee reiect abhorre vs how shall we be reconciled vnto him Now let vs see by what means for God cannot be transfigured and if as S. Paul saith we should pretend any such thing it were in vaine for hee will continue alwaies like himselfe knoweth well inough to seperate vs with all our leasings and race vs out of his Rowle and how â—â—all God then allow like of vs Wel sir we must be righteous Now what righteousnes is it It is not that righteousnes which we suppose to haue in our workes ne that we are able to acquire our selues before him or yet satisfie by any duetie that wee can performe none of all this will serue our turnies What righteousnes then is it Forsooth euen this that God must pardon our sinnes forget our iniquities and not impute our offences vnto vs. And therefore Dauid had reason to vse these three maner of speeches for a man would thinke this to be a superfluous kinde of language but he especially reitterateth this because the condition of man wherein he is borne and drowned ouer head eares is not onely a bottomles depth vntill such time as God draweth him out thereof but the bottomles depth of all depthes that is it is the bottomles depth of hell And therfore God must deale herein after a singuler maner And therefore we see why he also soone after speaketh and that in the spirit in whom is no deceit for it is meet we should vnderstand how necessary the mercy of God is for vs because our sinnes are so filthie and horrible as that they are able to infect and poyson both heauen earth and not to prouoke God alone against vs but also the Angels the Sunne and Moone all the hostes both of heauen and earth Wherefore we see why Dauid so highly magnifieth the forgiuenes of sinnes And thereupon S. Paul himself also concludeth and sheweth vs wherein our whole righteousnes consisteth which is that onr sinnes are forgiueÌ„ vs. And let vs likewise note as I haue alreadie said that Dauid speaketh setteth it down in the spirit in whom is no guile for hee sheweth that we cannot haue our sinnes forgiuen vs albeit God offereth vs forgiuenes vntill such time as wee be wholly confounded in our selues and bee so rowzed vp awakened as that no hypocrisie nor dissimulation make vs belieue this or that ne yet remaine in a dead sleepe of securitie but that we finde our selues to be like most miserable damned and lost soules and such as the iudgements of God do so persecute as that we know not which way to turn vs and to be in such a desperate case as if we saw present death before vs and the hand of God armed to execute the sentence of the curse which he pronounceth against vs. And this is the definition of the righteousnes which wee are to note if wee will haue it rightly defined Wee see also why it is sayd in the fifteenth of the Acts where Saint Paul speaking of the ceremonies of the law saith that we must be iustified by our Lord Iesus Christ of all the thinges whereof the lawe of Moses could not iustefie vs. This word the Law carrieth here a long taile with it for wee must vnderstand why S. Paul especially speaketh of the ceremonies of the law when as hesaith that works cannot any waies make vs acceptable before God Now the Papists and manie of the auncient Fathers which knew not the scriptures but were as a man would say halfe Philosophers were wonderfully troubled about this word the Law and though that Saint Paul contended not about morall workes as they called them that is to say that hee went not about to deny that we were not righteous before GOD if we liued chastly temperately soberly wronging no man and holding all such other lyke morall vertues they thought that Saint Paul touched none of this but meant in verie deed that all these workes partly deserued saluation but they thought that the ceremonies of the lawe could no way bee profitable to iustification Now this imagination is too too grosse follie for first Saint Paule neuer once spake of the ceremonies of the law Wherefore see here I beseech you how most vnaduisedly they are abused and to prooue it to bee so consider that place of the Psalme which I erst alledged how Dauid placeth mans blessednesse in the onlie forgiuenesse of sinnes Psa 32.1 without naming anye worke and this speakyng of workes comprehendeth within it all vertnes in generall whiche wee can anye waye attribute vnto our selues and wherein wee greatlie glorie Now this cursednes Saint Paul saith sheweth that we must needs come all naked and emptie before God that wee might be filled enriched of his meere and free goodnes Moreouer when as hee speaketh of the workes of the lawe it is because that if there be any merite in them it is by reason of the couenant which we haue alreadie alledged Leui. 18.5 That whosoeuer shall doo these things shal liue in them Put the case that there neuer had bin any law published yet should we haue been no whit the more acceptable vnto God And as for himselfe he oweth vs no duetie neither is he any whit bound vnto vs Lu. 17.11 for it is said That when wee haue
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
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
more to encrease his graces in vs. And besides these praiers of ours must haue regard vnto the times past concerning our giuing of thanks and praises vnto him for the same that is we must protest that whatsoeuer good wee haue commeth from him and bee so contented as that although wee should be neuer so much vexed and grieued yet must we still reioyce forsomuch as we haue knowne and proued him to bee a father vnto vs and hath also shewed himselfe to bee such a one in deed by reason of the benefites which hee hath heeretofore bestowed vppon vs. And this is it which wee are heere to obserue As concerning the words of Melchisedech BLESSED BE GOD WHICH HATH DELIVERED THINE ENEMIES INTO THINE HAND The same telleth vs that all victorie commeth from GOD. And also that Abram through his owne industrie prowes and valure discomfite not the Kings of whome mention is made but GOD whiche conducted him True it is that Abram surprised his enemies in the night as wee haue heard and hee did it because hee was no expert man of warre now to what ende serueth all this saue onely to shewe that it was GOD whiche gaue him that prosperous successe Wee see also that although DAVID had a strong and mightie araie and had valiant and renowmed souldiers and himselfe likewise an expert man of warre besides that God had made him a king Psal 18.32.33 yet hee saith That it was God that had giuen him the feet of an Hart that it was he that had aduanced him and so strengthened him as that he brake in sunder the barres of brasse that it was he that had ouerthrowne his enemie Dauid then protesteth that there was nothing in him as of himselfe that got him all his victories Seeing then that Dauid who in the iudgement of men had the means to discomfit his enemies and yet confesseth without hipocrisie that all was to be attributed vnto God and vnto himselfe to the end that his name might thereby bee glorified what shall we then say Abram who neuer in all his life followed the warres neither yet euer knew as a man would say how to draw a sword And yet notwithstanding that hee should vanquish such a multitude of people who were alreadie puffed vp with presumption by reason they had discomfited their enemies and pilled and sacked fiue Cities and therefore we must needs conclude that it was the Lord which did it Now therefore how euer it is wee are to gather from this place that if wee lift vp but one of our fingers we must confesse it to be God that conducteth vs thereunto to the end wee might not take vpon vs any thing with a presumptuous arrogancy as if we could do any thing of our selues and were men of abilitie and great power Let those then which are to take in hand warres or gouernments of common weales or any other matters of importance put themselues into rhe hands of God knowing that it is not without cause that hee is called the God of Hostes And thus much for this point Moreouer wee are to apply this vnto a second vse which is concerning the spirituall power that is giuen vnto vs to surmount ouercome Sathan with all and whatsoeuer is against our saluation We fight not faith Paul against flesh blood but against principalities powers in high places against the diuels which haue fiery dartes flying Thus wee see how wee must bee exercised Seeing then that the diuell is our principall enemie and that the darts swords and all the meanes which he hath to hurt vs are spirituall let vs learne to call vpon our God For what power haue we Or what agilitie And therefore it is God that must fight for vs and let vs bee quiet stil and stand as if we had our hands bound behind vs and yet not so neither but that we must do our endeuours because all the faithfull must valiantly fight against the lustes of their flesh and yet must the power come from aboue and they aduichilate all opinion of their free-will and strength which is the drunkennes of Popery when as they proudly lift themselues vp against GOD. To bee short wee must therefore I say acknowledge that we can do nothing as of our selues neither as concerning our bodies or yet our soules But seeing that God hath taken the charge vpon him to conduct vs let vs vnderstand and bee fullie perswaded that hee hath strength inough for vs and that wee can doo nothing without him and yet are able to do all things by him and through him Let vs now prostrate our selues and fall downe before the maiestie of our good God in acknowledging our oftences beseechyng him to touch vs daily more and more with such repentance as that wee may groane to obtaine forgiuenes of all our iniquities which make vs indebted ynto him seeke after him by that meane which he hath establushed vs in that is by the meane of our Lord and Sauiour Iesus Christ knowing that sith wee are reconciled by his death and passion that God will not leaue vs but accept vs for his welbeloued children although wee bee miserable wretched creatures full of sinne and iniquitie Morcouer that it would please him by his holy spirit so to streng then vs as that wee may feele that the principall power and dominion was not giuen in vaine vnto our Lord and Sauiour Iesus Christ for so much as he hath enriched vs with spirituall blessings of which in our owne nature we are altogither bare That he will not onely shew vs this fauour but vnto all other people also c. THE THIRD SERMON of Melchisedech wherein is treated of the vse and right of tithes and also of an oath Gen. Cap. 14. And Abram gaue tithe of all vnto Melchisedech 21 Then the king of Sodome saide to Abram giue me the persons and take the goods to thy selfe 22 And Abram said to the king of Sodome I haue lift vp mine hand vnto the Lord the most high God possessor of heauen and earth 23 That I will not take of all that is thine so much as a thread or shoolatchet lest thou shouldest saie I haue made Abram rich 24 Saue onely that which the yoong men haue eaten and the part of the men which went with mee Aner Eshcol and Mamre let them take their parts IT was yesterday handled by vs at large that Melchisedech of whom mention here is made was a figure image of our Lord and Sauiour Iesus Christ because hee was in dignitie aboue Abram who was the Father of the Church and as it is likewise said in the Psalme That the Redeemer that was to come Psal 110.2.4 should not be onely a king but also a priest after the order of Melchisedech We haue also shewed why all this was spoken to what purpose it serueth vs and what benefite wee receiue thereby Lastly the blessing likewise was set foorth that is that
that they possessed the same with this coÌ„dition that what soeuer they had they must hold as of him shew the same also in deed in effect to be so And therwithal also that there should be oblations bestowed vpon the poore of those tithes for it is not said that the priests shuld eat and drinke vp all but keepe themselues within compasse thereby to shew that they were not exempt from the generall law but were beholden to God for the food which they did eat and that all came from his pure meere goodnes We see then how that the tithes which were conteined in the law were especially for the people of Israel And yet notwithstanding the tithes were verie common amongst the Heathen euen for kings princes and noble men Wee see likewise by prophane histories that they were also exacâ—ed and that in some countries they exacted more then in other some according to the â—ertilitie and goodnes of the soile for it was â—ot so great a charge to the husbandmen â—hat had fatte soyles and plentifull bearyng groundes to pay the eight part as it was to â—hose that had but leane and barren ground to paie the tenth part But bee as bee may this worde Tythe or Tenth hath beene a common and ordinary amongst all nations And all Princes and great men as I haue alreadie saide sithens the Ghospell was receiued haue bestowed part of the tithes towardes the maintenance of the Ministers of the worde as is verie great reason according to the saying of Saint Paul That they which ministred at the Aulter in the olde Testament were mainteined that they which at this daie sacrifice vnto God after a more excellent manner that is which winne soules vnto him to make of them sacrifices vnto his maiestie that they should also bee as well prouided for and mainteined and although GOD hath not quallified how nor by what manner of reuenue they should bee mainteined yet is there a lawe for it Now then sith God hath been knowne through the preaching of the Ghospell a Christian order and lawe hath been made for the giuing and bestowing of one part of tithes And herein wee may see the deceit of the Pope and of his shauelings for when they handle the lawe of tithes in their Canons they take it as if it were transferred to them after that Iesus Christ had put an end vnto the priesthood of Leuy All these are very leasings falsefying the holie scripture wickedly corrupting the same For we see to the contrary as hath been before shewed that it is long ago sithence that it was not knowne what the paying of tithes was by vertue of the lawe of Moses and they were always paide either to the Emperour or to some other perticuler great men But now sith the thing hath bin so ordeined so therin be no abuse and to make men belieue contrary to all truth that it came from the holy scripture but to be taken for a politike law Let vs hold that rule which Saint Paul setteth downe 1. Cor. 9.9.10.11.12.13 to wit That wee musle not the mouth of the Oxe when hee trauelleth to feede vs and therefore it standeth with a far greater reason that they which preach the doctrine of the Ghospell ordeined in so excellent an estate shuld not be abridged and depriued of their maintenance but be verie well waged Now as I haue alreadie saide when tithes and such like are bestowed vnto a good vse we must not so straightly looke into the matter as to aske the cause why it is so as many fantasticall fellowes will who at this day could bee contented to turne the whole world vpside downe saying O it is no time now to paie tithes for seeing the thing hath been so long abused it is no reason it should any longer continue Then must wee by their saying scrape out all for they think that Christianitie consisteth in changing the colour of the Sunne and the Moone But if there be any thing that is to be amended as I haue said as if the Papists haue brought in any false opinion let that be vtterly abolished But in the meane while let vs hold vs vnto al good ordenance to wit let the tithes and all such things that are for the maintenance of the poore and the Ministers let these thinges bee reduced vnto their lawfull vse and let not vnsaciable wide gullets deuour all Let them not consume them vpon their superfluities in pompes drunkennes and other dissolutenes but let them know that these are holy goods which ought to be reserued for the vse of the Church as well for the maintenance of the poore as I haue alreadie said as also for the feeding of those which serue God and his people Thus wee see that it was fit wee should touch by the way the lawe concerning tithes and let vs now go on with that which followeth Moses now returneth to the king of Sodome of whoÌ„ he had before spoken and ceaseth to speake of Melchisedech Hee saith that the king of Sodome would haue nothing els but the personnes and leaue all the spoyle to Abram As if hee would haue saide that hee demaunded no whit of that which was taken from him by his enemies for hee knew verie well that Abram had wonne it by conquest he onely required but the persons and his dwelling place Wee know not whether he did this hipocritically yea or no considering that all was in AbraÌ„ his hands or whether hee thought in truth that hee was worthie of all and that it was inough that hee and his people were rescued from the handes of his enemies But how euer it was it is saide that Abram refused that offer that hee would take nothing that was his no not so much as a thread or a shoolatchet That is to saie not the worth of a pinne as wee commonly say saue that saith hee which the yoong men haue eaten for they came not thither to paie any reckoning and besides they could haue no lesse reward for ventring their liues to deliuer the Sodomites Well sir as for that which they haue eaten let that I say alone but as for those that came with mee Aner Eshcol and Mamre they must needes haue their portion of the spoyle for I will abridge them of no whit of their benefite neither is it for mee to impose a law or matter of necessitie vppon them I am liberall and therefore I can in no wise straighten nor measure them Let them then take their shares as for mee I will haue nothing And for the better confirming of his speech hee saith I haue lifted vp my hand vnto the Lord the most high GOD possessor of heauen and earth as if hee would haue said that hee had sworne and would performe it because it was not lawfull for him to call backe his word and so thereby stoppe his mouth about the matter Wee see heere that Abram his meaning was to eschue all offences when
vnto God wee must beleeue that God is and that hee is a rewarder of them that diligently seeke him VVee cannot come then vnto God except we beleeue that God is that is to say we must not be wauering nor doubtfull but wee must bee firmely and constantly assured that that God which created heauen and earth is hee who sheweth himselfe vnto vs and whose will wee knowe both by the lawe and Gospell and not to reason what God is as the poore heathen haue done who haue beene so maruellously tormented about it and haue runne themselues so farre into such a Labyrinth and Maze as that they could neuer winde themselues out of it againe But we know that God is manifested vnto vs in that he is beneficiall vnto vs for our saluation And thus much for the first point The second is that he is a Rewarder of them that diligently seeke him Now this word Rewarder importeth not that God rendreth that vnto vs which he ovveth vs but that vve shall not bee frustrate in putting our trust in him And therfore vve must looke after vvhat manner vvee aske him For if vvee vvill bring our vvorkes vvith vs that is euen to kicke against God so farre off is it for vs to bee vnited vnto him by that meanes And saint Paul saith that vvhen the Ievves thought to trust in their vvorks and put their hope of saluation in them that they hurt and vndid themselues and that vvas the cause of their breake necke insteede of going forvvard VVherefore if vve vvill seeke God aright vve must without all doubt cast from vs all vaine presumption of our ovvn strength For seeing he hath adopted vs of his meere fauour and grace it is most certaine vve shall neuer be accepted of him except it bee because hee forgiueth vs our sinnes And thus saith the Apostle shall vve be assured that if vve seeke God after this sort vvee shall neuer bee frustrate And for the same purpose is it saide I am the Lorde which brought thee out of Vr of the Chaldees to giue thee this Lande to inherite it This is as much as if God hid bound himselfe a newe vnto his seruaunt Abram declaring vnto him that he should not need to feare but that which he before heard should be accomplished and that although the effect thereof was deferred and prolonged a great while yet must hee walke patiently knowing that God speaketh not in vaine and besides that hee hath his times and seasons for the accomplishing of his will And that it lyeth in him and in his secret counsaile and is not to be brought to follow our appetites and humours But yet wee are to note that God confirmed the faith of Abram by his auncient benefites For hee faith I brought thee out of Vr of the Chaldees And this made Abram to trust a great deale more vnto God whenas he had already found by experience that God was his father and Sauiour For by how much that we haue heretofore felt pi the goodnes aide and helpe of God by so much more should we assure our selues of him for the time to come Thus wee see how the experience of the time past should still more and more assure vs afterwarde And this was the pretence of God in saying I haue brought thee out of Vr of the Chaldees As if he should haue saide it is not now onely that I haue shewed my selfe to bee thy God but thou hast felt that I haue vpholden thee with a mighty outstretched arme thou wert vtterly cast away and a poore damned soule and yet did I take thee vnto my self to the ende to saue thee And therefore sith I haue pluckt thee out of the bottomlesse pit of hell let my grace which thou hast now felt be an inuincible fortresse vnto thee and I for my part also will so continue No we it is certaine that we haue this generall rule also from God which is that one grace which hee bestoweth on vs dravveth another vvith it For hee is neuer vveary and this is a spring that can neuer be dravvn dry therfore let vs boldly dravv out of it and vve shall bee sure to find alwaies more and more to fill vs vvithall Thus then vve see what this saying importeth I am the Lord which brought thee out of Vr of the Chaldees After that God hath set before vs his maiestie and shevved himselfe to bee the maker both of heauen and earth hee bringeth in this as an especiall matter vvhich is that Abram had felt and knovvne him to bee such a one vvhen as hee had pluckt him out of the bottomles depth vvherein he vvas and he addeth To giue thee this land to inherite it Heere as I haue already said God renueth all the promises vvhich he had made to his seruant Abram because he should make a collection of them For faith ought to haue this priuiledg to heap vp together vvhatsoeuer may defend it against all the temptations and assaultes of Sathan Here we see what the cause is of the ruine of a great many of men that is their negligence and securitie For as I haue already saide they thinke themselues to be great Doctors when as they haue learned but one sentence out of the holy Scripture yea they suppose that they haue euen inough of it But when they shall come to the tryall they vvill shew themselues then to be but empty vessels For if the Diuel fiâ—d but the least hole to enter into them hee will poison them with his deadly poison much like vnto a broken tile vppon an house for the raine that shall run in at the brokennes thereof will in processe of time rot the whole house Euen so fareth it with such as think themselues too too well learned and yet are in very deede most blockish dunces whom the Diuell after finding an hole in so entreth in thereat as that the house falleth quite and cleane vnto the ground Now we must not be weary in profiring but make a good big collection of all the promises of God and alwaies haue a feeling of the fruit of them and not onely so but wee must also labour continually to increase our faith as it is very needfull because it will euer be weake And to be short we must still go on from fâ—ith to faith It is said that God gaue the land of Chanaan to Abram It was in very deede already giuen him as we haue heard in the twelfth Chapter And this was reiterated vnto him many times his eares were now well beaten with it It should seeme then that this was an vnprofitable and superfluous kind of speach But as I haue alreadie said this was an inestimable benefit vnto Abram whenas he was thus refreshed and comforted that hee might not faile but still follow the holie calling of God Moreouer wee are to note that God entertaineth him onely with wordes And herein we see what honour we are to beare him and not distrust
excellent honour that wee owe or can doe vnto him Neither must wee alleage and saye that wee haue not any such warrant or libertie to hazard our liues But say what we say will that which is here spoken of Abrabam must serue vs for an instruction because we knowe him to be the paterne of all the faithfull in as much as he is their father And therefore seeing it is so let vs knowe that although wee dwell euen in the middest of the enimies of God and of his trueth and were presently to be persecuted yet ought wee to make a confession of our Faith for wee must preferre the principall before the accessaries Thus we see what we haue to learne from this place Now it is namely saide that hee called vpon the eternall God the God that gouerneth all the worlde to wit of the God that liueth for euer Here Moses maketh as it were a comparison betweene the alterations and changes which ran in Abraham his mind and between the staidnes of his Faith which was so constant and firme as that he would not change what euer came of it Here then we see how Abraham was carried too and fro First hee altered his dwelling place yea and was driuen like chaffe before the winde And yet the case notwithstanding was such that hee knewe he must needes still continue firme constant in God and his faith to be so foundly and strongly laide as that nothing shoulde be able to shake it nor yet once aâ—ter his person Thus we see how Abraham still followed that course which God directed him in And so he worshipped the eternall God although it seemed that God played with him as with a Tennis Ball tossing him this way and that Now it is said that he dwelt in the Philistins countrey a long while together But the wordes which Moses vseth signifie To dwell as a stranger And this is a thing well to be noted For although he was suffered peaceably to dwell there and was no whit wronged nor violently dealt withall as before time hee had beene yet for all that he knewe that he was not as yet possessor and owner of this land and yet it is true that God had giuen it him euen before he came into it had ratified the same benefite many time For so it is that it was said vnto him Thy seede for foure hundredth yeares shall be a stranger in another land And therefore Abraham must put this doctrine continually in practize to wit to be quiet at rest notwithstanding that he be there as a stranger by way of borowing leaue must always haue one foote lifted vp to be going To be short he must be like a birde on a bough as we say Thus we see why he did homage vnto the king of Gerar. For he forsook not the grant which God had made him but because the time was not yet come for him to enioy it to take possession therof he was therefore contented to liue there as a stranger Gen. 23.9 And we shall see also hereafter why he would buy a burying place for his wife It was because he was not as yet the owner of one foote of ground yet by faith he receiued that which was giuen him Thus wee see that his hope extended it self farther than this present life And yet notwithstanding wee see that it is not without cause said which is writeÌ„ in the 119 Psalme That God is a pauillion from generation to generatioÌ„ to all such as trust in him Fox Abraham was thrust out vnto winde raine to all stormes when as he dwelt amongst a barbarous verie cruell people yet God ouershadowed him but it was because he rather liked to leaue the earth and to lift his heart vp to heauen than to beat his head about the getting of lands possessions He therefore so passed ouer this world as that he neuer set his minde vpon it And so God in the ende shewed the effect performance of this promise not but that he had seen somwhat thereof whilest he liued But his hope as we haue already said stretched it self a great deale farther and so consequently we may say with the Apostle That he builded not his neast here in this world neither was it the marke wher at he aymed Hebr. 11.13 For he might haue returned vnto the countrey from whence he came euen vnto the countrey wheras he was borne to wit into Chaldea but he held himself there where he had neither possession kinred nor friends Thus then we see that he looked higher than vnto the world Now if this then was in him at those daies when as the doctrine appeared nothing so cleare by farre as at this day it doeth vnto vs. VVhat excuse shall wee make forsomuch as our Lorde Iesus Christ hath once appeared and was conuersant here in the world and ascended into heauen and hath set open the gate for vs and doth by his Gospell incessantly solicite vs to aspire vpward If wee I say be continually wrapped and swadled vp in these corruptible things must not this be a most villainous vnthankfulnesse And therefore let vs learne so to dwell in this world as that wee may enioy and take pleasure of the benefits which the Lorde bestoweth here vpon vs but yet in such sort as to saye with Saint Paul That our conuersation is in Heaven Philip. 3.20 and are alreadie citizens thereof although it be as yet but in hope And in deede wee are also to remember what is saide in another place That so long as wee dwell in these mortall bodies 2. Cor. 5.6 wee are as it were absent from God VVee see also that wee haue not the fruition of his presence Because that our spirituall life is hid For if it were not so Colos 3.3 wee shoulde effectually enioy it and then shall faith cease For as Saint Paul sayth That which a man hopeth to haue is not seene Rom. 8.24 And therefore let vs learne that sith GOD draweth vs vnto him selfe not to be so base minded as to drenche our selues here on earth ouer head and eares as it were in filthie myer and dyrt but continually goe on knowing that this is the very beaten path and high way for vs to aspyre a great deale higher Nowe it is verie much that is here spoken of Abraham Lo here verie great and commendable vertues as when GOD graunteth him rest and peace he doeth not securely sleepe therein for although the king gaue him leaue to dwel patiently in his Tent yet hee acknowledged himselfe to bee but a stranger and although euery man became his friend and were ready to bee at vnitie with him yet coulde hee in no wise keepe company with them but had rather haue beene at vtter defiance with them than he would at any hand haue conformed and framed himselfe to their superstitions and idolatries and still helde his course in truly worshipping of the