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THE FIRST SERMON of the Historie of Melchisedech: wherin is also handled the deliuerance of Lot, done by Abram. Gen. Cap. 14.
THE FIRST SERMON of the History of Melchizedek: wherein is also handled the deliverance of Lot, done by Abram. Gen. Cap. 14.
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13 Then came one that had escaped, and tolde Abram the Hebrew which dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: who were confederate with Abram.
13 Then Come one that had escaped, and told Abram the Hebrew which dwelled in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: who were confederate with Abram.
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14 When Abram heard that his brother was taken, hee brought foorth of them that were borne and brought vp in his house, three hundreth and eighteene, and pursued them vnto Dan.
14 When Abram herd that his brother was taken, he brought forth of them that were born and brought up in his house, three Hundredth and eighteene, and pursued them unto Dan.
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15 Then he and his seruants diuided themselues against them by night, and smote them and pursued them vnto Hobah, which is on the left side of Damascus.
15 Then he and his Servants divided themselves against them by night, and smote them and pursued them unto Hobah, which is on the left side of Damascus.
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16 And he recouered all the substance. &c. WE are to proceed in the historie which yesterday we began with all concerning Lots deliuerance.
16 And he recovered all the substance. etc. WE Are to proceed in the history which yesterday we began with all Concerning Lots deliverance.
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And first wee may behold the great goodnes & fauour of God towards Abram, in giuing him the meane for the rescuing of him.
And First we may behold the great Goodness & favour of God towards Abram, in giving him the mean for the rescuing of him.
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And mark why Moses especially saith (That one which had escaped, came vnto Abram the Hebrewe) True it is, that this word is not spoken by way of reproach:
And mark why Moses especially Says (That one which had escaped, Come unto Abram the Hebrew) True it is, that this word is not spoken by Way of reproach:
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For the Tribe of Eber was there so called:
For the Tribe of Eber was there so called:
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And Eber, was descended of Sem (as heretofore wee haue declared) so that now God had seperated Abram in such sort,
And Eber, was descended of Sem (as heretofore we have declared) so that now God had separated Abram in such sort,
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as that he should not be tainted or polluted amongst the Cananites.
as that he should not be tainted or polluted among the Canaanites.
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Neuertheles how euer it is, Moses gaue him this title, as if hee should haue said, Thou art but a straunger & a new come ghuest in the land of Canaan. And besides, no maruell though there was no account made of him,
Nevertheless how ever it is, Moses gave him this title, as if he should have said, Thou art but a stranger & a new come guest in the land of Canaan. And beside, no marvel though there was no account made of him,
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sith he had neither kinsfolkes nor yet friendes there.
sith he had neither kinsfolks nor yet Friends there.
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And yet for all that, God graunted him such fauour and priuiledge, as that when time and place serued, hee was aduertised of the euill that was betide his Nephew that he might helpe to rescue him.
And yet for all that, God granted him such favour and privilege, as that when time and place served, he was advertised of the evil that was betide his Nephew that he might help to rescue him.
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Now Moses addeth, that hee was in league with some of his neighbours.
Now Moses adds, that he was in league with Some of his neighbours.
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And yet we see that he was not long before driuen to wander from place to place, this way and that, by reason he was euery where discurteously entreated:
And yet we see that he was not long before driven to wander from place to place, this Way and that, by reason he was every where discourteously entreated:
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for where euer hee came, he was still driuen to the worst.
for where ever he Come, he was still driven to the worst.
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In verie deed, God had commanded him to tread ouer the land far and neere, to trie him,
In very deed, God had commanded him to tread over the land Far and near, to try him,
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howbeit, he was before that driuen of necessitie to do it.
howbeit, he was before that driven of necessity to do it.
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Now there is no doubt but that his vertues had gotten him such credit and authoritie,
Now there is no doubt but that his Virtues had got him such credit and Authority,
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as that hee was accepted amongst thē, yea euen the chiefest men of that country made account of him as of their friend,
as that he was accepted among them, yea even the chiefest men of that country made account of him as of their friend,
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and allianced with him to ioine togither one with another.
and Allianced with him to join together one with Another.
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And yet this is certaine, that al the vertues in the world cannot somtimes afford a man any such good turne:
And yet this is certain, that all the Virtues in the world cannot sometimes afford a man any such good turn:
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except these two things cōcurre togither with thē: The one is, that they which behaue themselues iustly & soundly:
except these two things concur together with them: The one is, that they which behave themselves justly & soundly:
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will first conforme their liues according to the prescript rule of the word of God,
will First conform their lives according to the prescript Rule of the word of God,
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and so long as they serue God, they will also shew an humane affection vnto their neighbours,
and so long as they serve God, they will also show an humane affection unto their neighbours,
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and thereby redeeme vnto themselues many times, peace, and staie the mallice of those which otherwise would be readie to grieue & vex them.
and thereby Redeem unto themselves many times, peace, and stay the malice of those which otherwise would be ready to grieve & vex them.
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And in verie deed, Saint Peter in handling of this argument, when as hee exhorteth, seruants to well doing,
And in very deed, Saint Peter in handling of this argument, when as he exhorteth, Servants to well doing,
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and to serue those whome they are bounde to serue, saith:
and to serve those whom they Are bound to serve, Says:
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That they may thereby obtaine such fauour as not to be striken nor hardly dealt withall.
That they may thereby obtain such favour as not to be stricken nor hardly dealt withal.
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Howbeeit (saith hee) how euer it is, If you endure griefe, and suffer wrong for well doing,
Howbeit (Says he) how ever it is, If you endure grief, and suffer wrong for well doing,
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and yet by the testimonie of your owne consciences, ye take it patiently, then are you worthie of thankes before God. and yet by the testimony of your own Consciences, you take it patiently, then Are you worthy of thanks before God.
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And this is it that we are here in this place to note.
And this is it that we Are Here in this place to note.
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Now the second is, That God blesseth all those which so iustly walke, and mollifieth the hearts of men towards them.
Now the second is, That God Blesses all those which so justly walk, and mollifieth the hearts of men towards them.
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When then we heare it here said, That Abram had some to ioyne with him, no doubt of it, it may easily bee seene, that they were such as before time no whitliked of him,
When then we hear it Here said, That Abram had Some to join with him, no doubt of it, it may Easily be seen, that they were such as before time no whitliked of him,
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or els such kinde of men as sought to liue riotously and vpon the spoile: for in verie deed such men were inclinable inough to ioyne with him.
or Else such kind of men as sought to live riotously and upon the spoil: for in very deed such men were inclinable enough to join with him.
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Howbeit, to saie the truth, this alliance of theirs was to continue but onely for a time.
Howbeit, to say the truth, this alliance of theirs was to continue but only for a time.
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For it is certaine, that Abram would neuer conuerse with those whome God had alreadie condemned, although he staied their execution:
For it is certain, that Abram would never converse with those whom God had already condemned, although he stayed their execution:
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and it had been also contrarie to the promise.
and it had been also contrary to the promise.
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And therefore Abram stood alwaies vpon a sure ground, because he would not lessen the blessing promised vnto him.
And Therefore Abram stood always upon a sure ground, Because he would not lessen the blessing promised unto him.
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Neuertheles, how euer it was, yet did he neuer refuse to allye himselfe with them,
Nevertheless, how ever it was, yet did he never refuse to ally himself with them,
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because he might therby haue been peaceably, and not bee as it were a praie and spoile amongst them, whereby we are admonished,
Because he might thereby have been peaceably, and not be as it were a pray and spoil among them, whereby we Are admonished,
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as I haue alreadie said, so to conuerse with men, yea although they should be as it were sharpe prickes to pricke vs, despitefully to entreat vs,
as I have already said, so to converse with men, yea although they should be as it were sharp pricks to prick us, despitefully to entreat us,
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and maliciously and hardly to deale with vs, yet should we yeeld vnto it, because they might perceiue that we desired nothing but peace,
and maliciously and hardly to deal with us, yet should we yield unto it, Because they might perceive that we desired nothing but peace,
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& the procuring of their welfare. And although they went about by all meanes possible to hurt, and iniuriously handle vs:
& the procuring of their welfare. And although they went about by all means possible to hurt, and injuriously handle us:
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yet notwithstanding should wee stil rest in this hope, that God would change their cursed and venimous hearts,
yet notwithstanding should we still rest in this hope, that God would change their cursed and venomous hearts,
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or els so bridle them, as that although wee were as sheep amongst a sort of rauening wolues,
or Else so bridle them, as that although we were as sheep among a sort of ravening wolves,
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yet that wee shall bee garded and warranted by the hand of this heauenly shepheard. Thus we see what wee are hereby to learne.
yet that we shall be guarded and warranted by the hand of this heavenly shepherd. Thus we see what we Are hereby to Learn.
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Now the cause of the warre is eftsoones set down vnto vs, in that Abram seeing his kinsman taken prisoner, tooke armes vpon him.
Now the cause of the war is eftsoons Set down unto us, in that Abram seeing his kinsman taken prisoner, took arms upon him.
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They had long before that, giuen him many occasions to fall out with them:
They had long before that, given him many occasions to fallen out with them:
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and yet all the damage they had done him, and all the losse that hee had receiued at their handes, could neuer induce him to make warre.
and yet all the damage they had done him, and all the loss that he had received At their hands, could never induce him to make war.
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Hee beare all those things patiently: but the only captiuitie of his Nephew moued him therunto.
He bear all those things patiently: but the only captivity of his Nephew moved him thereunto.
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Here a question might be asked, whether it was lawfull for Abram to take Armes vpon him yea or no:
Here a question might be asked, whither it was lawful for Abram to take Arms upon him yea or no:
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for although (as wee say in common prouerbe) that blood cannot lye, and that he might haue such an affection to recouer his Nephew,
for although (as we say in Common proverb) that blood cannot lie, and that he might have such an affection to recover his Nephew,
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as that it could not be imputed to him as a fault: yet neuertheles •e must hold this for a generall rule:
as that it could not be imputed to him as a fault: yet nevertheless •e must hold this for a general Rule:
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That it is not lawfull for any man whatsoeuer, to take Armes vpon him. For it is God alone that must do that.
That it is not lawful for any man whatsoever, to take Arms upon him. For it is God alone that must do that.
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It is hee (as S. Paul saith) which armeth Kings & Princes.
It is he (as S. Paul Says) which armeth Kings & Princes.
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And when hee saith, That it is they that haue the right and superioritie to punish the wicked, he saith, Behold why they carrie the sword, It is not because they should vsurpe it at their pleasure,
And when he Says, That it is they that have the right and superiority to Punish the wicked, he Says, Behold why they carry the sword, It is not Because they should usurp it At their pleasure,
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and do with it as it pleaseth other men. God then must bee the Authour thereof.
and do with it as it Pleases other men. God then must be the Author thereof.
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Thus you see why I haue said, that no man may vse force and violence, without he receiue the same from him to whome it belongeth.
Thus you see why I have said, that no man may use force and violence, without he receive the same from him to whom it belongeth.
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And therefore there are none but Kinges, Princes, and Magistrates, that may take Armes vpon them,
And Therefore there Are none but Kings, Princes, and Magistrates, that may take Arms upon them,
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and with whome men may ioyne themselues.
and with whom men may join themselves.
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And this is a point vpō which we must surely ground our selues and stand vpon:
And this is a point upon which we must surely ground our selves and stand upon:
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For, what a thing were it for euerie man to take the fieldes when anie wrong were done him.
For, what a thing were it for every man to take the fields when any wrong were done him.
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Without doubt that were to bring an horrible confusion euerie where.
Without doubt that were to bring an horrible confusion every where.
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Moreouer, Saint Paul, to keepe vs within compasse, and to exhort vs vnto patience, alledgeth that saying of Moses in his Canticle, Vengeance is mine, saith the Lord.
Moreover, Saint Paul, to keep us within compass, and to exhort us unto patience, allegeth that saying of Moses in his Canticle, Vengeance is mine, Says the Lord.
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Whereupon he concludeth, that wee must giue place to wrath and anger.
Whereupon he Concludeth, that we must give place to wrath and anger.
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God taketh this office of reuenge vnto himselfe, if there be any extremitie and wrong committed,
God Takes this office of revenge unto himself, if there be any extremity and wrong committed,
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because it is his office to punish the same:
Because it is his office to Punish the same:
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now then, if euery man shall take this vpon him, and that euery priuate man shall thrust himselfe in, to be reuenged, no doubt of it that man robbeth God of his honour and right,
now then, if every man shall take this upon him, and that every private man shall thrust himself in, to be revenged, no doubt of it that man robbeth God of his honour and right,
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as if hee would exclude him quite and cleane out of all. To the end then that we giue place vnto ire:
as if he would exclude him quite and clean out of all. To the end then that we give place unto ire:
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that is to say, if wee will haue God to shewe himselfe to bee our protectour and defender,
that is to say, if we will have God to show himself to be our protector and defender,
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and bee aduenged of our enemies, and take our warres in hand, wee ought all bee quiet and peaceable.
and be aduenged of our enemies, and take our wars in hand, we ought all be quiet and peaceable.
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For, he that shall arme himselfe, robbeth God as I haue alreadie saide, of the iurisdiction which hee giueth to himselfe for the defense of his.
For, he that shall arm himself, robbeth God as I have already said, of the jurisdiction which he gives to himself for the defence of his.
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To be short, priuate persons ought not only ro abstaine from all kinde or violence,
To be short, private Persons ought not only ro abstain from all kind or violence,
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but also are to haue a quiet and peaceable minde to suffer, when soeuer it shall please God to humble them.
but also Are to have a quiet and peaceable mind to suffer, when soever it shall please God to humble them.
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And in the meane while, (as Saint Peter exhorteth vs) wee are to recommend both our soules and liues to him, who is both the protector and owner of them.
And in the mean while, (as Saint Peter exhorteth us) we Are to recommend both our Souls and lives to him, who is both the protector and owner of them.
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And yet neuertheles we see here how Abram was approoued (for Melchisedech in blessing him saith, That the victorie which God had giuen him was guided by him) althogh he was but a priuat mā,
And yet nevertheless we see Here how Abram was approved (for Melchizedek in blessing him Says, That the victory which God had given him was guided by him) although he was but a private man,
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for he was neither king nor prince: but dwelt in the lād of Canaan as a straunger.
for he was neither King nor Prince: but dwelled in the land of Canaan as a stranger.
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Howbeit, heere is one thing first of all to be noted of vs, that hee had been alreadie constituted and ordeined to be Lord and maister of this countrie.
Howbeit, Here is one thing First of all to be noted of us, that he had been already constituted and ordained to be Lord and master of this country.
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And although the possession thereof was not as yet giuen him, yet for all that, the right and title thereof belonged vnto him.
And although the possession thereof was not as yet given him, yet for all that, the right and title thereof belonged unto him.
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For God had pronounced it by his owne mouth, saying, Behold this land is thine and to thy posteritie.
For God had pronounced it by his own Mouth, saying, Behold this land is thine and to thy posterity.
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And therefore Abram is not to bee accounted of as of the rest, seeing that God himselfe had testified vnto him that he gaue him the possession of this land, And Therefore Abram is not to be accounted of as of the rest, seeing that God himself had testified unto him that he gave him the possession of this land,
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although he presently enioyed it not. Now then we must looke into the difference that is betweene Abram and others.
although he presently enjoyed it not. Now then we must look into the difference that is between Abram and Others.
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For if any man shall reply and say, that it is not inough that hee was the right owner of it in successiō of time:
For if any man shall reply and say, that it is not enough that he was the right owner of it in succession of time:
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yet are we hereupon to note: That the example which we here read, is like vnto the example of Moses. For,
yet Are we hereupon to note: That the Exampl which we Here read, is like unto the Exampl of Moses. For,
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when as Moses slue the Egyptian, yet was not the time of the redemption of the people as then come.
when as Moses slew the Egyptian, yet was not the time of the redemption of the people as then come.
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For it was fortie yeares after: & yet notwithstanding Moses forbeare not to execute with the sword:
For it was fortie Years After: & yet notwithstanding Moses forbear not to execute with the sword:
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neither can it be said that it was rashly and foolishly done, because God approued the fact.
neither can it be said that it was rashly and foolishly done, Because God approved the fact.
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And S. Stephen namely reciteth, That Moses thought that his brethrē had knowne that God had ordeined him thereunto, And S. Stephen namely reciteth, That Moses Thought that his brothers had known that God had ordained him thereunto,
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and had appointed him that office.
and had appointed him that office.
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And therefore Moses thereby declared that he thrust not in himselfe into that action as of himselfe.
And Therefore Moses thereby declared that he thrust not in himself into that actium as of himself.
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And in verie deed, fortie yeares after when God called him, hee disabled himselfe, & vsed al the reasons & shifts that possibly he could to auoid himselfe out of that Commission.
And in very deed, fortie Years After when God called him, he disabled himself, & used all the Reasons & shifts that possibly he could to avoid himself out of that Commission.
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Wherein hee shewed that he had not done that act vpō any foolehardines:
Wherein he showed that he had not done that act upon any foolhardiness:
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And God himselfe also therein declared, that he had reserued his seruant, in making him commit that act alone, to imploy him afterward when time should serue, in matters of greater importance.
And God himself also therein declared, that he had reserved his servant, in making him commit that act alone, to employ him afterwards when time should serve, in matters of greater importance.
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And therfore God might for once, giue leaue and libertie vnto his seruant Abram, to exercise the force of the sword,
And Therefore God might for once, give leave and liberty unto his servant Abram, to exercise the force of the sword,
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although he was not as yet put in possession of the land which he had promised him.
although he was not as yet put in possession of the land which he had promised him.
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And besides, we are also to note, that God giueth oftentimes singular motions vnto his seruants, which wee must not draw vnto our selues to follow.
And beside, we Are also to note, that God gives oftentimes singular motions unto his Servants, which we must not draw unto our selves to follow.
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Wherof we haue a most excellent glasse to looke into in the booke of the Iudges:
Whereof we have a most excellent glass to look into in the book of the Judges:
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for, whereas that booke speaketh of certaine men whom God had stirred vp to aide his people, the same are so many testimonies vnto vs, to shew that we should not thinke, that there is alwaies an assured & certaine election,
for, whereas that book speaks of certain men whom God had stirred up to aid his people, the same Are so many testimonies unto us, to show that we should not think, that there is always an assured & certain election,
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when any one man shuld be armed, with the sword and with authoritie. Did Gedeon know certainly that hee was chosen? no surely he did not.
when any one man should be armed, with the sword and with Authority. Did Gideon know Certainly that he was chosen? no surely he did not.
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Neither yet Sampson nor any of the rest. I shall not need to recite three or foure of them:
Neither yet Sampson nor any of the rest. I shall not need to recite three or foure of them:
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for as I haue already said, as many as there are spoken of, were chosen of God,
for as I have already said, as many as there Are spoken of, were chosen of God,
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and yet they themselues knew it not. We see how Gedeon doubted & was in great perplexitie:
and yet they themselves knew it not. We see how Gideon doubted & was in great perplexity:
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and therfore wold haue God giue him a manifest token of his vocation & calling:
and Therefore would have God give him a manifest token of his vocation & calling:
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and a man would haue thought, that when he had obteined the thing which he craued, that it should haue redoubled his courage:
and a man would have Thought, that when he had obtained the thing which he craved, that it should have redoubled his courage:
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and yet it fell not so out with him. For we see that he was very timerous.
and yet it fell not so out with him. For we see that he was very timorous.
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And yet God had so chosen & appointed him for the deliuerance of the people,
And yet God had so chosen & appointed him for the deliverance of the people,
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as that with 300. men he discomfited a great number, yea euen a great & mighty army.
as that with 300. men he discomfited a great number, yea even a great & mighty army.
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And yet all that which is here recited vnto vs, is not for vs to make a generall rule thereof.
And yet all that which is Here recited unto us, is not for us to make a general Rule thereof.
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For it were a mockerie and a foolish argument for vs thus to reason.
For it were a mockery and a foolish argument for us thus to reason.
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See how God hath redeemed his Church from the tyrannie of the wicked and infidelles, by the handes of Iepththe, Sampson, and Gedeon, and such like.
See how God hath redeemed his Church from the tyranny of the wicked and Infidels, by the hands of Iepththe, Sampson, and Gideon, and such like.
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And therefore when wee see the children of God vniustly oppressed, that it shall bee lawfull for vs to take Armes vppon vs to aide them:
And Therefore when we see the children of God unjustly oppressed, that it shall be lawful for us to take Arms upon us to aid them:
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Now, this were too too horned an argument.
Now, this were too too horned an argument.
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For it were meete that wee should haue the spirit of those whome we pretend to haue, that is to saie, That wee should bee assured that God hath also called vs thereto.
For it were meet that we should have the Spirit of those whom we pretend to have, that is to say, That we should be assured that God hath also called us thereto.
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And why? because as I haue alreadie saide, they had their particular motions, as if they had beene priuiledged thereunto by a publicke lawe.
And why? Because as I have already said, they had their particular motions, as if they had been privileged thereunto by a public law.
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And wee are in all thinges to note, that when God worketh extraordinarily, being grounded vppon his word, that priuiledge is not of vs to bee vsurped.
And we Are in all things to note, that when God works extraordinarily, being grounded upon his word, that privilege is not of us to be usurped.
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For it is the Office of a King or Councell, to graunt a priuiledge to anie,
For it is the Office of a King or Council, to grant a privilege to any,
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neyther is it for mee to knowe the reason why hee doth so: for if I shall doo the lyke that hee doeth which is priuiledged:
neither is it for me to know the reason why he does so: for if I shall do the like that he doth which is privileged:
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I shall ioyne my selfe with him that would seperate himselfe from the common order.
I shall join my self with him that would separate himself from the Common order.
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For wee must leaue the authoritie of Kings and Magistrates to do whatsoeuer they know to bee best for the common weale:
For we must leave the Authority of Kings and Magistrates to do whatsoever they know to be best for the Common weal:
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and it is great reason wee should do so.
and it is great reason we should do so.
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And therefore so often as we shall see God minded to remember the redemption and deliueraunce of his Church by such as he hath ordeined to be as it were ministers of his own preparing, we must vnderstand, these to be singular acts past frō his own hād,
And Therefore so often as we shall see God minded to Remember the redemption and deliverance of his Church by such as he hath ordained to be as it were Ministers of his own preparing, we must understand, these to be singular acts passed from his own hand,
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& those men to be chosen by him:
& those men to be chosen by him:
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and armed also by his authority and power, But to say, that euerie man may take vppon him to do as much, the same would bring,
and armed also by his Authority and power, But to say, that every man may take upon him to do as much, the same would bring,
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as I haue already said, horrible confusion.
as I have already said, horrible confusion.
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Thus we see what we haue to learne as concerning that matter which is here recited vnto vs of Abram. To wit, that God had alreadie giuen him a token, that he had not in vaine constituted him lord & maister of the country of Canaan. And besides, he gaue him also a litle taste that his successours should enter the land:
Thus we see what we have to Learn as Concerning that matter which is Here recited unto us of Abram. To wit, that God had already given him a token, that he had not in vain constituted him lord & master of the country of Canaan. And beside, he gave him also a little taste that his Successors should enter the land:
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and that whatsoeuer forces should come against them, yet that they should no way let them from conquering the whole land.
and that whatsoever forces should come against them, yet that they should no Way let them from conquering the Whole land.
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And although the Army of those kings of whom we yesterday spake, was not passing thirtie or fortie thousand,
And although the Army of those Kings of whom we yesterday spoke, was not passing thirtie or fortie thousand,
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yet neuertheles Abram had onlye but those of his houshold, which were but 300. and 18. men.
yet nevertheless Abram had only but those of his household, which were but 300. and 18. men.
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Now for any man to say that they were experimented souldiers, were a verie mockerie:
Now for any man to say that they were experimented Soldiers, were a very mockery:
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because Abram was neuer brought vp in the warres, he knew not which way to handle either sword or Target.
Because Abram was never brought up in the wars, he knew not which Way to handle either sword or Target.
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And it is so far of for him to be the more confident & bold by reason of those confederates that came with him,
And it is so Far of for him to be the more confident & bold by reason of those confederates that Come with him,
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as that it was an occasion to make him the more afraid.
as that it was an occasion to make him the more afraid.
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For they might haue alledged and said thus, Why this same stranger goeth about to haue all our throtes cut.
For they might have alleged and said thus, Why this same stranger Goes about to have all our throats Cut.
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For do we not here see four victorious kings which haue spoiled Sodome & Ghomorre, and all their neighbour Cities about them,
For doe we not Here see four victorious Kings which have spoiled Sodom & Ghomorre, and all their neighbour Cities about them,
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and shall we thinke to do any good to set vpon them? surely in so doing, we shall as it were cast our selues wittingly and willingly away.
and shall we think to do any good to Set upon them? surely in so doing, we shall as it were cast our selves wittingly and willingly away.
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And therefore Abram seeing himselfe thus distressed, should in the common opinion of man, rather desist and liue in peace.
And Therefore Abram seeing himself thus distressed, should in the Common opinion of man, rather desist and live in peace.
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Now at the first sight, it should seeme to be a great folly for him to take the war vpon him with CCC. and xviii. men, and himselfe being a silly old man, become their Captain:
Now At the First sighed, it should seem to be a great folly for him to take the war upon him with CCC. and xviii. men, and himself being a silly old man, become their Captain:
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he that neuer knew what either warre or battaile meant, as we haue alreadie said, & yet wold hazard the casting of himselfe away so fondly.
he that never knew what either war or battle meant, as we have already said, & yet would hazard the casting of himself away so fondly.
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And therefore we are the more earnestly to obserue that which I haue alreadie touched:
And Therefore we Are the more earnestly to observe that which I have already touched:
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to wit, that God would thereby shew him, that when he entended to put his successours in possession of the land, that it was an easie matter for him to do it, by reason of that noble victory which he had giuen him, a thing not to haue been belieued,
to wit, that God would thereby show him, that when he intended to put his Successors in possession of the land, that it was an easy matter for him to do it, by reason of that noble victory which he had given him, a thing not to have been believed,
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if a man would haue iudged therof according to humane reason.
if a man would have judged thereof according to humane reason.
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Here we see in summe, what we are to learne as touching this point where it is said, That Abram armed his houshold meney.
Here we see in sum, what we Are to Learn as touching this point where it is said, That Abram armed his household meney.
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We see by this, with what wisdome God endued him, although hee had neuer been trained in the wars,
We see by this, with what Wisdom God endued him, although he had never been trained in the wars,
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neither yet acquainted with any stratagemmes or warlike pollicies, whatsoeuer:
neither yet acquainted with any stratagems or warlike policies, whatsoever:
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and yet notwithstanding we see that he surprized his enimies, charging them sodeinly in the night,
and yet notwithstanding we see that he surprised his enemies, charging them suddenly in the night,
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yea euen then when they thought themselues most safe and sure being throughly fraught with good meats & strong drinks:
yea even then when they Thought themselves most safe and sure being thoroughly fraught with good Meats & strong drinks:
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and solacing themselues with the ioy of the spoile of Sodome and Ghomorre. Now we know that after such victories there is much ryot and filthines committed.
and solacing themselves with the joy of the spoil of Sodom and Ghomorre. Now we know that After such victories there is much riot and filthiness committed.
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And yet Abram had so much cunning as to surprize his enimies:
And yet Abram had so much cunning as to surprise his enemies:
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although in very deed, the former victories which his enimies had obteined, had bin inough greatly to haue danted him.
although in very deed, the former victories which his enemies had obtained, had been enough greatly to have daunted him.
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And againe, his so sodein and speedie comming must needes bring with it a great to doo and tumult:
And again, his so sudden and speedy coming must needs bring with it a great to do and tumult:
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had not God by his holie spirite gouerned the same.
had not God by his holy Spirit governed the same.
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By this wee are to vnderstand, that GOD would needes take this matter in hand by him:
By this we Are to understand, that GOD would needs take this matter in hand by him:
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and not onely for Lots sake, but also because hee should know, that the proraise of GOD was neither vaine nor friuolous,
and not only for Lots sake, but also Because he should know, that the proraise of GOD was neither vain nor frivolous,
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when as hee had giuen him the dominion and superioritie ouer the whole lande of Canaan. And this is that in summe which hereby we are to learne.
when as he had given him the dominion and superiority over the Whole land of Canaan. And this is that in sum which hereby we Are to Learn.
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It followeth after (that the King of Sodome came vnto him) which is to magnifie the great fauour and grace that God beare vnto Abram. For, wee haue alreadie alledged the saying of Ezechiel, where it is said, That the Sodomites were extreemly proude, which was the verie spring head of all the enormities that prouoked the vengeance of God, vtterly to roote them out.
It follows After (that the King of Sodom Come unto him) which is to magnify the great favour and grace that God bear unto Abram. For, we have already alleged the saying of Ezechiel, where it is said, That the Sodomites were extreemly proud, which was the very spring head of all the enormities that provoked the vengeance of God, utterly to root them out.
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Now how proude soeuer the King of Sodome was, yet was hee glad to come and doo homage to Abram, because hee knew that both his life and all his Country were due to him.
Now how proud soever the King of Sodom was, yet was he glad to come and do homage to Abram, Because he knew that both his life and all his Country were due to him.
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Heereby then wee see, that it was God whiche had the direction in this matter,
Hereby then we see, that it was God which had the direction in this matter,
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and blessed his seruaunt Abram. True it is, that it had been much better for him not to haue gone out of his Tent to the hazardyng of him selfe so daungerouslie:
and blessed his servant Abram. True it is, that it had been much better for him not to have gone out of his Tent to the hazardyng of him self so dangerously:
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But it was GOD that stretched out his hand vnto him, because he would haue him knowe by experience, his power and aide in the matter.
But it was GOD that stretched out his hand unto him, Because he would have him know by experience, his power and aid in the matter.
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This consequently, greatlie profited Abram: For if hee had tarried in his house without vnderstandyng the lyke defense of GOD, without all doubt hee had neuer beene so rightlye confirmed as afterwad he was.
This consequently, greatly profited Abram: For if he had tarried in his house without understanding the like defence of GOD, without all doubt he had never been so rightly confirmed as afterward he was.
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And therefore wee see, that when GOD sendeth vs anye afflictions, although at the first they bee neuer so harde and greeuous,
And Therefore we see, that when GOD sends us any afflictions, although At the First they be never so harden and grievous,
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yet for all that, in the ende, the issue of them is profitable and beneficiall to our good.
yet for all that, in the end, the issue of them is profitable and beneficial to our good.
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For, as S. Paul saith, Patience engendreth triall. To the end we might effectually know, that it is God which hath succoured vs: For, as S. Paul Says, Patience engendereth trial. To the end we might effectually know, that it is God which hath succored us:
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and when we once know that, we might more & more be confirmed to trust in him.
and when we once know that, we might more & more be confirmed to trust in him.
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And hope neuer maketh vs ashamed: for, whosoeuer shall haue recourse to God, shall neuer be confounded.And hope never makes us ashamed: for, whosoever shall have recourse to God, shall never be confounded.
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And therefore wee see, that we can neuer rest quiet and bee peaceable, vntil such time as God sheweth vs why he hath afflicted vs,
And Therefore we see, that we can never rest quiet and be peaceable, until such time as God shows us why he hath afflicted us,
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and that in the meane while, he maketh vs to feele that it is for our good,
and that in the mean while, he makes us to feel that it is for our good,
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and so consequently we haue occasion to blesse him, and call vpon him more assuredly. Thus we see what we are here to obserue as concerning this point.
and so consequently we have occasion to bless him, and call upon him more assuredly. Thus we see what we Are Here to observe as Concerning this point.
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Now where it is said, that the king of Sodome came vnto Abram, hee addeth anon after, (that Melchisedech king of Shalem, offered also bread and wine.) And for as much as hee was the high Priest of God, that he blessed Abram: and that Abram gaue him the tythe of all the spoile.
Now where it is said, that the King of Sodom Come unto Abram, he adds anon After, (that Melchizedek King of Shalem, offered also bred and wine.) And for as much as he was the high Priest of God, that he blessed Abram: and that Abram gave him the tithe of all the spoil.
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Here we see as notable an historie as anie is in all the holie scripture,
Here we see as notable an history as any is in all the holy scripture,
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and not only an historie, but such a one also as is a liuely image to represent our Lord Iesus Christ, as in the 110. Psalme it is written.
and not only an history, but such a one also as is a lively image to represent our Lord Iesus christ, as in the 110. Psalm it is written.
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For, it is not without cause there set downe, That God had sworne and would not repent him thereof, that he wold neuer breake the solemne oth which he had made.
For, it is not without cause there Set down, That God had sworn and would not Repent him thereof, that he would never break the solemn oath which he had made.
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That is to saie, That Iesus Christ is a Priest for euer after the order of Melchisedech.
That is to say, That Iesus christ is a Priest for ever After the order of Melchizedek.
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If there were nothing els but the historie thereof, we see that Melchisedech is called God his Priest:
If there were nothing Else but the history thereof, we see that Melchizedek is called God his Priest:
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howbeit how euer it is, yet is he most like in estate and degree vnto Abram, but wanteth a great peece of it.
howbeit how ever it is, yet is he most like in estate and degree unto Abram, but Wants a great piece of it.
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For, as wee shall heare after, Abram is called the father of all the faithfull and of the whole Church,
For, as we shall hear After, Abram is called the father of all the faithful and of the Whole Church,
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and that all such as are the children of God, must be his spirituall children. And therefore Melchisedech in one respect must needes bee his inferiour.
and that all such as Are the children of God, must be his spiritual children. And Therefore Melchizedek in one respect must needs be his inferior.
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It is farre from the meaning of Moses, to preferre him before Abram, as the Apostle verie rightly doth, as hereafter we shall see.
It is Far from the meaning of Moses, to prefer him before Abram, as the Apostle very rightly does, as hereafter we shall see.
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Some haue thought this to be Sem: but there is no likelihood of anie truth therin.
some have Thought this to be Sem: but there is no likelihood of any truth therein.
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For if it had been so, would Abram haue tarried so long before hee had seene the Patriarch Sem, of whome hee was descended? No doubt of it he would at the first haue gone vnto him, & haue dwelt with him:
For if it had been so, would Abram have tarried so long before he had seen the Patriarch Sem, of whom he was descended? No doubt of it he would At the First have gone unto him, & have dwelled with him:
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for he was king of Salem. And in verie deed, Abram might very well haue sheelded himselfe vnder his protection,
for he was King of Salem. And in very deed, Abram might very well have shielded himself under his protection,
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but bee wandred all the country ouer:
but be wandered all the country over:
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and all that while there was no mention made of Melchisedech. Moreouer, it was not without good cause noted of the Apostle, that Melchisedech had neither father nor mother without beginning & without end,
and all that while there was no mention made of Melchizedek. Moreover, it was not without good cause noted of the Apostle, that Melchizedek had neither father nor mother without beginning & without end,
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as if he had bin an immortall man immediatly descended from heuen, not but that Melchisedech was a man:
as if he had been an immortal man immediately descended from heaven, not but that Melchizedek was a man:
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but the Apostle his meaning is to shew, that he is brought in as though he had neuer bin borne.
but the Apostle his meaning is to show, that he is brought in as though he had never been born.
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For, no man knoweth who was his father, nor yet who was his mother: no man knoweth his kindred nor yet how he liued:
For, no man Knoweth who was his father, nor yet who was his mother: no man Knoweth his kindred nor yet how he lived:
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and besides, no man knoweth where hee died: and yet he is a priest of the liuing God.
and beside, no man Knoweth where he died: and yet he is a priest of the living God.
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Neuertheles, he manifestly shewed himself, and eftsoones hid himselfe, and was buried, but no man knoweth how nor when.
Nevertheless, he manifestly showed himself, and eftsoons hid himself, and was buried, but no man Knoweth how nor when.
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Whereupon the Apostle sheweth, that hee was a figure of our Lord Iesus Christ, who although he be the euerlasting sonne of God,
Whereupon the Apostle shows, that he was a figure of our Lord Iesus christ, who although he be the everlasting son of God,
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yet notwithstāding he had no father after the common manner of men, because his diuine essence is spirituall and eternall:
yet notwithstanding he had no father After the Common manner of men, Because his divine essence is spiritual and Eternal:
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and was also miraculously conceiued by the holy Ghost, beyond the order of nature. And although hee be dead, yet he liueth for euer:
and was also miraculously conceived by the holy Ghost, beyond the order of nature. And although he be dead, yet he lives for ever:
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yea and hath obteined life for vs, in that he died for vs. And therfore he is without beginning & without end:
yea and hath obtained life for us, in that he died for us And Therefore he is without beginning & without end:
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without beginning, because he is God eternall:
without beginning, Because he is God Eternal:
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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:
and without end, Because we live for ever in him, as it is said by the Prophet Isaiah, Who shall tell the line that shall come of him? The Church, by the virtue & power of our lord Iesus christ is immortal:
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& therfore by a far strāger reason, must he needs be without end. & Therefore by a Far stranger reason, must he needs be without end.
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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,
But we will hereafter handle this more At large, & At this time briefly runs it over, to show that it was not Sem. See them why David also especially counteth the redeemer that should come,
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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:
unto Melchizedek. Howbeit, before we go any farther, we Are to note, that it was a wonderful grace of God, that Melchizedek could so purely keep himself, considering that all the land At that time, was full of idolatry:
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for Abrā his fathers house was a den of idols, as heretofore we haue said,
for Abrā his Father's house was a den of Idols, as heretofore we have said,
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& as the holy Ghost witnesseth vnto vs by the mouth of Iosua. 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:
& as the holy Ghost Witnesseth unto us by the Mouth of Iosua. Seeing them that all was so corrupted in the land of Chaldea, which was very High unto the place where No dwelled, where he had continually lived, that Sem & such as he was were there also:
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seeing then that the diuel had peruerted and so fowly defiled the seruice of God,
seeing then that the Devil had perverted and so foully defiled the service of God,
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how is it possible that in the land of Canaan, where the people are wicked, where there is nothing but impiety, cōtempt of god,
how is it possible that in the land of Canaan, where the people Are wicked, where there is nothing but impiety, contempt of god,
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& 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,
& rebellion, where there is nothing but iniquity, deceit, cruelty & violence, that yet there should dwell a priest of the living God? By this we may see how God oftentimes hath his Church,
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as a man wold say, raked vp in the ashes, and in the iudgement of men not to be seene:
as a man would say, raked up in the Ashes, and in the judgement of men not to be seen:
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but it sufficeth that God knoweth it.
but it Suffices that God Knoweth it.
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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:
Whereof we have Here a testimony in Melchizedek. A man would have Thought that there had not been At that time one man that worshipped God sincerely and simply:
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For, seeing that the graundfather of Abram and all his kindred were giuen to diuellish errors,
For, seeing that the grandfather of Abram and all his kindred were given to devilish errors,
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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:
and served Idols, what must we think of the rest? A man would have then judged that the Church of God had been utterly abolished:
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but we may see, that he had reserued a litle seed thereof, when as his will was, that Melchisedech should bee a Priest there,
but we may see, that he had reserved a little seed thereof, when as his will was, that Melchizedek should be a Priest there,
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yea euen in such a land as more exceeded in all iniquitie then any of the rest.
yea even in such a land as more exceeded in all iniquity then any of the rest.
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Let vs then apply this to our owne vse:
Let us then apply this to our own use:
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for, this is a dangerous temptation for vs to think that God hath no church in the world:
for, this is a dangerous temptation for us to think that God hath no Church in the world:
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for then it must fall out, that his promise is vaine & of none effect.
for then it must fallen out, that his promise is vain & of none Effect.
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And besides, when a man thinketh himselfe to be left alone, hee becommeth so careles and negligent,
And beside, when a man Thinketh himself to be left alone, he becomes so careless and negligent,
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as that he falleth into dispaire:
as that he falls into despair:
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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, haue set vp their Idols in euerie place,
as we see how nearly Elijah was drawn into it when as he said, what shall become of this gear? For, they have killed thy prophets, have Set up their Idols in every place,
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and my selfe am left alone.
and my self am left alone.
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He was as it were like a poore dismaid man, being readie to cast himselfe headlong into the bottomles pit of dispaire.
He was as it were like a poor dismayed man, being ready to cast himself headlong into the bottomless pit of despair.
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But what? God comforted him and said vnto him, 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.
But what? God comforted him and said unto him, That he had as yet reserved unto himself seuen thousand, that is to say, a great number, that had not bowed their knee unto Baul.
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So then, as I haue alreadie said, our faith should bee maruellously shaken, yea vtterly ouerthrowne;
So then, as I have already said, our faith should be marvellously shaken, yea utterly overthrown;
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If we shuld be persuaded of this, that God had so forsaken the world, as that he had no Church left in it.
If we should be persuaded of this, that God had so forsaken the world, as that he had no Church left in it.
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And therefore let vs learne, not to iudge by the outward sight of the eye, whether there be a Church, or no:
And Therefore let us Learn, not to judge by the outward sighed of the eye, whither there be a Church, or no:
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but let vs rather reuounce our owne insight:
but let us rather reuounce our own insight:
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because wee are aduertised, that God will many times haue a litle seed of it lie hidden:
Because we Are advertised, that God will many times have a little seed of it lie hidden:
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as the graines of corne are not seene so long as there lieth a great heape of strawe vppon it,
as the grains of corn Are not seen so long as there lies a great heap of straw upon it,
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because the graines are small and few which are couered with it.
Because the grains Are small and few which Are covered with it.
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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:
Eve so it seems sometime, that all the faithful Servants of God, Are Here quite and clean rooted out from the face of the earth:
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howbeit, the Lord hath incomprehensible means for the vpholding of his:
howbeit, the Lord hath incomprehensible means for the upholding of his:
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and hee must needs be continually worshipped and serued, not that he doth looke for a great, glorious,
and he must needs be continually worshipped and served, not that he does look for a great, glorious,
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and pompous multitude in his Church: but it may suffice vs that hee knoweth who are his.
and pompous multitude in his Church: but it may suffice us that he Knoweth who Are his.
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And so let vs depart from all iniquitie, that we might call aloude vpon his name,
And so let us depart from all iniquity, that we might call aloud upon his name,
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& ioyne our selues with our brethren, although wee know them not:
& join our selves with our brothers, although we know them not:
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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,
For that dependeth upon God his adoption, when as he Witnesseth unto us by his holy Spirit, that he hath a great number of faithful ones,
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neither is it needfull that we know them.
neither is it needful that we know them.
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Wherefore it is his will and pleasure that they shuld be dispersed throughout the face of the whole earth,
Wherefore it is his will and pleasure that they should be dispersed throughout the face of the Whole earth,
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& haue no reputation before men:
& have no reputation before men:
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but be contemtable and despised persons, and to be short, to be no more knowne & esteemed of,
but be contemtable and despised Persons, and to be short, to be no more known & esteemed of,
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then if they laie troden vnder mēs feet. And thus much for this:
then if they lay trodden under men's feet. And thus much for this:
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& yet wee are to gather from this place some exhortation, which is, not to folow the multitude.
& yet we Are to gather from this place Some exhortation, which is, not to follow the multitude.
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For, Melchisedech might haue fallen to idolatry as wel as the rest, if he had had a regard to that which they did:
For, Melchizedek might have fallen to idolatry as well as the rest, if he had had a regard to that which they did:
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for, there was nothing all there about, but a very polution of the seruice of God,
for, there was nothing all there about, but a very pollution of the service of God,
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& yet he continued in that which he knew to be good & iust, according to that which God had instructed him in.
& yet he continued in that which he knew to be good & just, according to that which God had instructed him in.
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Neither was ther any law at that time writen:
Neither was there any law At that time written:
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but God had giuen him so much knowledge, as wel by Noe, as by Sem, as was necessary to saluation.
but God had given him so much knowledge, as well by Noah, as by Sem, as was necessary to salvation.
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Now if so smal an instructiō as Melchisedech had, constantly established him in pure religion,
Now if so small an instruction as Melchizedek had, constantly established him in pure Religion,
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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,
how shall we be able to excuse our selves, when as god daily Representeth himself unto our ears, that he hath Set down a law which shows us how he will be worshipped & served, hath given us Prophets to explain it unto us,
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and hath giuen vs also a ghospel, which is a trumpet to sound not only into our eares,
and hath given us also a gospel, which is a trumpet to found not only into our ears,
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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,
but also thoroughly to pierce both our thoughts & affections? when God then hath so many means to keep us within compass to serve him purely & sincerely,
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if we thē decline from the same, & be transported away by mē, & vnder a colour that we see such a custome beare sway, that such an abuse ruleth & reigneth,
if we them decline from the same, & be transported away by men, & under a colour that we see such a custom bear sway, that such an abuse Ruleth & Reigneth,
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& is receiued & accepted, and that we dwel & liue amōgst infidels and idolaters:
& is received & accepted, and that we dwell & live amongst Infidels and Idolaters:
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what a condemnation shall that be vnto vs, seeing that Melchisedech so constantly & firmely persisted & stood soundly in his faith & beliefe? Let vs therefore lift vp our eies vnto God, haue our eares fixed as it were vnto his word,
what a condemnation shall that be unto us, seeing that Melchizedek so constantly & firmly persisted & stood soundly in his faith & belief? Let us Therefore lift up our eyes unto God, have our ears fixed as it were unto his word,
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& all our senses attentiue, that we be neuer carried away, although we shuld be tossed vp & downe here below as it were in the sea,
& all our Senses attentive, that we be never carried away, although we should be tossed up & down Here below as it were in the sea,
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& driuen too and fto with windes and tempests:
& driven too and fto with winds and tempests:
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and that if there were a people that should hold a religion, & that there should be some great king that would haue them,
and that if there were a people that should hold a Religion, & that there should be Some great King that would have them,
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thus & thus to gouern themselues, yet let vs learne to hold vs alwaies vnto our God alone,
thus & thus to govern themselves, yet let us Learn to hold us always unto our God alone,
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& that it is inogh for vs, to bewar that we neuer decline from the way which he hath shewed vnto vs by his word:
& that it is inogh for us, to Beware that we never decline from the Way which he hath showed unto us by his word:
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& that the bright shining light of the law & the ghospell be euer before vs,
& that the bright shining Light of the law & the gospel be ever before us,
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& that we shal neuer erre, so long as we know God to be our guide & leader.
& that we shall never err, so long as we know God to be our guide & leader.
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Thus wee see what wee are to learne from the example of Melchisedech. Let vs now come to the text of Moses: It is said that Melchisedech king of Salem, offered bread and wine,
Thus we see what we Are to Learn from the Exampl of Melchizedek. Let us now come to the text of Moses: It is said that Melchizedek King of Salem, offered bred and wine,
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and was a priest of the liuing God, and blessed Abram. It is meete that this text bee resolued:
and was a priest of the living God, and blessed Abram. It is meet that this text be resolved:
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That Melceisedech, inasmuch as he was a king, receiued Abram, and gaue vnto him bread and wine for the refreshing of his people: That Melceisedech, inasmuch as he was a King, received Abram, and gave unto him bred and wine for the refreshing of his people:
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and being by qualitie, a Priest, blessed him, and that Abram also gaue him the tythe of all the spoile. and being by quality, a Priest, blessed him, and that Abram also gave him the tithe of all the spoil.
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Here we see, that Melchisedech is set before vs both a King and a Priest. Now here wee are to distinguish, of the diuers actes, by the seuerall offices.
Here we see, that Melchizedek is Set before us both a King and a Priest. Now Here we Are to distinguish, of the diverse acts, by the several Offices.
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For as I haue already said, in as much as he was a King, he dealt liberally with Abram: hee refreshed him and all his company:
For as I have already said, in as much as he was a King, he dealt liberally with Abram: he refreshed him and all his company:
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and for as much as hee was a Priest, hee blessed Abram. Now, it was a common thing amongst the auncient Fathers,
and for as much as he was a Priest, he blessed Abram. Now, it was a Common thing among the ancient Father's,
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for euery king to be a priest: and the very prophane people do shew, that that was vsed in many Countries.
for every King to be a priest: and the very profane people do show, that that was used in many Countries.
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For, Kings were not contented with their kingly estate, but desired also through ambitiō to be Priests,
For, Kings were not contented with their kingly estate, but desired also through ambition to be Priests,
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because they thought it to be a more holie dignitie, then the maiestie of a King.
Because they Thought it to be a more holy dignity, then the majesty of a King.
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And thus wee see why they would oftentimes be Priests.
And thus we see why they would oftentimes be Priests.
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And in verie deed we see, that that was a most ambitious desire, and that they which coueted credite and estimation, would alwaies aspire and clime that way:
And in very deed we see, that that was a most ambitious desire, and that they which coveted credit and estimation, would always aspire and climb that Way:
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but how euer it is, it is certaine that Moses reciteth this as a singular thing in Melchisedech. Neuertheles we see, that God hath in his law made a difference betweene the one and the other,
but how ever it is, it is certain that Moses reciteth this as a singular thing in Melchizedek. Nevertheless we see, that God hath in his law made a difference between the one and the other,
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and wil not haue them both to rest in one person.
and will not have them both to rest in one person.
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And Moses was as excellent a man in all perfectiō of vertues as euer was born in the world:
And Moses was as excellent a man in all perfection of Virtues as ever was born in the world:
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and yet wold not God for all that, haue him to be a Priest also,
and yet would not God for all that, have him to be a Priest also,
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but would haue his brother Aaron to take vpon him the office, because Moses had inough to do with the ciuill gouernment that was laid vpon him.
but would have his brother Aaron to take upon him the office, Because Moses had enough to do with the civil government that was laid upon him.
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And in very deed we see how Osias was punished:
And in very deed we see how Osias was punished:
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for, being a king, hee was arrogantly puffed vp, to take vpon him the vsurpation of the priesthood: for, being a King, he was arrogantly puffed up, to take upon him the usurpation of the priesthood:
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and for onely sensing vppon the Aultar with frankensence, hee was striken with a leprosie, put to great shame,
and for only sensing upon the Altar with frankincense, he was stricken with a leprosy, put to great shame,
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and made a recluse all the daies of his life.
and made a recluse all the days of his life.
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And yet for all that, it seemed that his deuotion was good, or at least, that he was to be excused.
And yet for all that, it seemed that his devotion was good, or At least, that he was to be excused.
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Yea but god did not punish the outward act only: for he knew well inough the pride of king Osias heart.
Yea but god did not Punish the outward act only: for he knew well enough the pride of King Osias heart.
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And besides, it is said, That obedience is better then all the sacrifices in the world.
And beside, it is said, That Obedience is better then all the Sacrifices in the world.
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And because he thrust himself into an office which God expresly forbad, and troubled the vocation & order which shuld haue been inuiolably kept, vve see wherfore he is punished. And Because he thrust himself into an office which God expressly forbade, and troubled the vocation & order which should have been inviolably kept, we see Wherefore he is punished.
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And for so much as he would not content himselfe with his estate and degree,
And for so much as he would not content himself with his estate and degree,
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therefore it was meet that hee should be made infamous and detestable, and bee quite and cleane seperated from the company of men.
Therefore it was meet that he should be made infamous and detestable, and be quite and clean separated from the company of men.
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Thus we see that in the law were two things which were not tollerated to be in one man, to wit, kingdom and priesthood.
Thus we see that in the law were two things which were not tolerated to be in one man, to wit, Kingdom and priesthood.
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And therefore seeing it is so, wee must conclude, that this example which is heere set downe is absolute singular,
And Therefore seeing it is so, we must conclude, that this Exampl which is Here Set down is absolute singular,
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and apperteineth not vnto the law.
and appertaineth not unto the law.
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True it is, that at that time, the lawe was not as then written, and the Tribe of Leuie was not yet in the world, to take vppon it the right of the priestly dignitie:
True it is, that At that time, the law was not as then written, and the Tribe of Levy was not yet in the world, to take upon it the right of the priestly dignity:
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howbeit this example is here set downe vnto vs for instruction, to the end the lawe might remaine in her full strength,
howbeit this Exampl is Here Set down unto us for instruction, to the end the law might remain in her full strength,
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and the Church thereby might bee edified, as appeareth by the Psalme by mee alledged.
and the Church thereby might be edified, as appears by the Psalm by me alleged.
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And therefore wee must conclude, that it was not spoken of Salomon, nor yet of any other king descended from the Stemme of Dauid: For,
And Therefore we must conclude, that it was not spoken of Solomon, nor yet of any other King descended from the Stem of David: For,
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if they were kings, they must not haue entermedled themselues with the priesthood, for if they did, they were Apostates.
if they were Kings, they must not have intermeddled themselves with the priesthood, for if they did, they were Apostates.
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Wherefore, when it is said, that there should bee a king a figure of Melchisedech, and according to his order and estate:
Wherefore, when it is said, that there should be a King a figure of Melchizedek, and according to his order and estate:
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that sheweth that it was not spoken of the whole race of Dauid, vvhich vvas descended of him according to the flesh, sauing vntill such time as vve come vnto the high priest our Lord Iesus Christ.
that shows that it was not spoken of the Whole raze of David, which was descended of him according to the Flesh, Saving until such time as we come unto the high priest our Lord Iesus christ.
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True it is, that hee is the sonne of Dauid and of his seed. But there is in him an especiall yea an onely regard to bee had:
True it is, that he is the son of David and of his seed. But there is in him an especial yea an only regard to be had:
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vvhich is, that hee made an end of the priesthood of the lavv, because his kingdome is spirituall:
which is, that he made an end of the priesthood of the law, Because his Kingdom is spiritual:
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and that is it also, that shall make an end of this earthly kingdom, vvhich vvas established but for a time, and that vntill his comming.
and that is it also, that shall make an end of this earthly Kingdom, which was established but for a time, and that until his coming.
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Novv, vvhen it is called perpetuall: the meaning is, that hee hath cōtinued in the person of the redeemer.
Now, when it is called perpetual: the meaning is, that he hath continued in the person of the redeemer.
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And therfore this is it that we are to obserue out of these vvords of Moses, vvhen he saith, That Melchisedech vvas king of Salem, and that hee vvas vvithall a priest.
And Therefore this is it that we Are to observe out of these words of Moses, when he Says, That Melchizedek was King of Salem, and that he was withal a priest.
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We see then, that these tvvo offices belong to none but vnto our Lorde Iesus Christ:
We see then, that these tvvo Offices belong to none but unto our Lord Iesus christ:
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according to that rule vvhich God hath set dovvne in his lavv:
according to that Rule which God hath Set down in his law:
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and therefore vve are out of all doubt that it vvas the priesthood of Iesus Christ vvhich vvas shevved vnto Abram: to the end his faith by that meanes might be sealed and the better confirmed.
and Therefore we Are out of all doubt that it was the priesthood of Iesus christ which was showed unto Abram: to the end his faith by that means might be sealed and the better confirmed.
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For, sith the bodie vvas not seene, it behoued that there should be some shadovves at the least thereof.
For, sith the body was not seen, it behooved that there should be Some shadows At the least thereof.
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And therefore had the fathers the shadovves of it for the vpholding of their faith, stil looking for the appearing of Iesus Christ.
And Therefore had the Father's the shadows of it for the upholding of their faith, still looking for the appearing of Iesus christ.
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They had (I say) shadovves and figures. And although that, be not to vs common vvith them:
They had (I say) shadows and figures. And although that, be not to us Common with them:
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yet is it verie profitable for vs. For, vve are to gather, that Iesus Christ vvas not sent in hast vnto vs,
yet is it very profitable for us For, we Are to gather, that Iesus christ was not sent in haste unto us,
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neither yet that God determined in a minute of time to send him vnto vs for our redeemer:
neither yet that God determined in a minute of time to send him unto us for our redeemer:
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for he was already the verie true redeemer, although he had not as yet taken vpon him our nature,
for he was already the very true redeemer, although he had not as yet taken upon him our nature,
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nor yet manifested, neither yet the gospel published.
nor yet manifested, neither yet the gospel published.
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Wherupon we see, that the faith which we haue at this day extendeth it selfe farre and wide.
Whereupon we see, that the faith which we have At this day extendeth it self Far and wide.
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And the Gospel hath been from the beginning: in such sort as that the ancient Fathers were built vqpon our Lord Iesus Christ,
And the Gospel hath been from the beginning: in such sort as that the ancient Father's were built vqpon our Lord Iesus christ,
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and that in him was their hope and saluation: to be short, that is an helpe which is not to be contemned.
and that in him was their hope and salvation: to be short, that is an help which is not to be contemned.
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But when we shall compare the shadowes with the bodie, we shall see that our redemption is more to be wished,
But when we shall compare the shadows with the body, we shall see that our redemption is more to be wished,
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then the state of the Fathers.
then the state of the Father's.
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And therefore we see, why it is said, That blessed are the eyes which saw that, that the Disciples had seene:
And Therefore we see, why it is said, That blessed Are the eyes which saw that, that the Disciples had seen:
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for manie kings and prophets had an earnest desire to enjoy such a fight, and yet could neuer attaine vnto that which they sought for:
for many Kings and Prophets had an earnest desire to enjoy such a fight, and yet could never attain unto that which they sought for:
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but contented them selues with an assured confidence that the promise of God should be accomplished in time conuenient: but contented them selves with an assured confidence that the promise of God should be accomplished in time convenient:
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as hereafter we shal see, when as Iacob in passing out of this life said, I shall see thy sauing health O Lord, and will put my confidence therein.
as hereafter we shall see, when as Iacob in passing out of this life said, I shall see thy Saving health O Lord, and will put my confidence therein.
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Now then, when we shall make such comparison, wee haue wherewithall mightily to be strengthened,
Now then, when we shall make such comparison, we have wherewithal mightily to be strengthened,
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and to be angry at whatsoeuer the diuel may thrust in, to withdraw vs from the puritie of the Gospell:
and to be angry At whatsoever the Devil may thrust in, to withdraw us from the purity of the Gospel:
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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.
and be so much the more stirred up to embrace our lord Iesus christ, seeing that he hath brought the full and perfect truth of that which was figured in the law.
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Thus we see how wee are to benefite our selues by this place of scripture.
Thus we see how we Are to benefit our selves by this place of scripture.
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As touching Melchisedech his dwelling place, it is most like to be true that it was Irusalem how beit, there hath bin a compounded word Iebusalē, by reason of the Iebusites that occupied that place there.
As touching Melchizedek his Dwelling place, it is most like to be true that it was Jerusalem how beit, there hath been a compounded word Iebusalem, by reason of the Jebusites that occupied that place there.
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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,
How ever it is, that was the city wherein Melchizedek had been, and there also where Iesus christ exercised his office of priesthood, not only when he preached the Gospel,
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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,
but also when he was Crucified for us, and offered up an holy oblation unto God his father, to reconcile us unto him for ever,
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and to clense vs of all our sinnes.
and to cleanse us of all our Sins.
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Let vs now prostrate our selues before the maiestic of our good God, in acknowledging our offences:
Let us now prostrate our selves before the maiestic of our good God, in acknowledging our offences:
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beseeching him to receiue vs to his mercy.
beseeching him to receive us to his mercy.
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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,
And seeing that we Are condemned as of our selves, that we might by the means of the redeemer which he hath given us, be Delivered from the curse, in which we should be plunged,
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if it were not that he had redeemed vs by his infinit goodnes:
if it were not that he had redeemed us by his infinite Goodness:
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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,
and that as he hath stretched out his hand to pull us unto our Lord Iesus christ, that he would more and more confirm us in such perseverance of faith,
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as that vve might cleaue vnto to him, & neuer be vvithdravvne from him by any temptations of this world.
as that we might cleave unto to him, & never be vvithdravvne from him by any temptations of this world.
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But that vve shuld rathet fight against all the Alarms vvherevvith Sathan should set vpon vs,
But that we should rathet fight against all the Alarms wherewith Sathan should Set upon us,
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vntill such time as vve do come vnto that euerlasting kingdome, vvhich vvas prepared for vs before the creation of the vvorld,
until such time as we do come unto that everlasting Kingdom, which was prepared for us before the creation of the world,
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and which vvas so dearly purchased for vs. That it vvould please him to shevv not onely vnto vs this fauour,
and which was so dearly purchased for us That it would please him to show not only unto us this favour,
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but also vnto all people, &c.
but also unto all people, etc.
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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:
THE SECOND SERmon of Melchizedek, wherein is showed that he was a figure that Iesus christ should be both an everlasting King and Priest. Gen. Cap. 14. 18. And Melchizedek King of Shalem, brought forth bred and wine:
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and he was a Priest of the most high God. 19. Therefore he blessed him saying:
and he was a Priest of the most high God. 19. Therefore he blessed him saying:
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blessed art thon Abram of God most high, possesser of heauen and earth.
blessed art thon Abram of God most high, possesser of heaven and earth.
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20 And blessed bee the most high God, which hath deliuered thine enemies into thine hand.
20 And blessed be the most high God, which hath Delivered thine enemies into thine hand.
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And Abram gaue him tithe of all the spoile.
And Abram gave him tithe of all the spoil.
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WE haue already begun to declare, that Melchisedech, of whom mention is here made, was a figure of our lord Iesus Christ.
WE have already begun to declare, that Melchizedek, of whom mention is Here made, was a figure of our lord Iesus christ.
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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;
And to the end we might the more attentively harken unto this Doctrine, we Are to Remember that, which yesterday was Delivered unto us, that is, that God sware by a solemn oath, That he that should be King;
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ouer the people, should also be a Priest. Now it is certaine, that God is verie sparing and carefull of his name;
over the people, should also be a Priest. Now it is certain, that God is very sparing and careful of his name;
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and casteth it not out at all aduentures:
and Cast it not out At all adventures:
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for his meaning is, that wee should haue it in all reuerend regard, & not take it but vpon necessitie,
for his meaning is, that we should have it in all reverend regard, & not take it but upon necessity,
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& to such an vse as is worthie the holines thereof: and for his part also giueth vs an example.
& to such an use as is worthy the holiness thereof: and for his part also gives us an Exampl.
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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 Therefore we Are to conclude, that this is a point of great importance and marvelous profitable for us to know, that he which should be the redeemer of the people, should also have the title both of a King & a priest.
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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 in deed, if we should separate the one from the other, the faith that we have in our Saviour Iesus christ, should be very weak,
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and should haue no certaine nor firme foundation. For, there are two things requisite to our saluation:
and should have no certain nor firm Foundation. For, there Are two things requisite to our salvation:
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the one is, that God accepteth vs as rightuous, and voweth vs for his children:
the one is, that God Accepteth us as righteous, and Voweth us for his children:
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the other is, that we might be guided by his hand, and mainteined and warranted by his inuincible power.
the other is, that we might be guided by his hand, and maintained and warranted by his invincible power.
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If we should take but one of these points, wee should vnderstand it but by halfes. And marke how:
If we should take but one of these points, we should understand it but by halves. And mark how:
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Put the case that God were mercifull vnto vs, and would not impute vnto vs our sinnes,
Put the case that God were merciful unto us, and would not impute unto us our Sins,
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yet if the diuell had power ouer vs, and we left as a praie vnto all the assaults wherwith he should assaile vs:
yet if the Devil had power over us, and we left as a pray unto all the assaults wherewith he should assail us:
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how could it otherwise be, but that we must be most miserable castawaies.
how could it otherwise be, but that we must be most miserable castaways.
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On the other side, if God should display his power for our defense, and yet we not reconciled vnto him,
On the other side, if God should display his power for our defence, and yet we not reconciled unto him,
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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 so not reputed and held to be righteous and just: no doubt of it but that we must needs still come to reckoning.
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And then woe vnto vs, when as we should be iudged without mercie.
And then woe unto us, when as we should be judged without mercy.
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But we know, that all our righteousnes consisteth in this, that God hath mercy vpon vs,
But we know, that all our righteousness Consisteth in this, that God hath mercy upon us,
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and hath buried all our offences.
and hath buried all our offences.
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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 Therefore it behooves, that our Lord Iesus christ should show himself to be both a King and a Priest, that is to say, that he should on the one side make an atonement between God and us, to the end we might boldly come when as we were driven to call upon him for aid,
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and assure our selues that he voweth vs for his children.
and assure our selves that he Voweth us for his children.
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And all this we haue by the benefite of the death of our Lord Iesus Christ.
And all this we have by the benefit of the death of our Lord Iesus christ.
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For, in that hee shead his blood, it was to to wash & cleanse vs of all our spots:
For, in that he shed his blood, it was to to wash & cleanse us of all our spots:
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hee was made a sacrifice of satisfaction, on, so that we thereby are discharged of an our debts,
he was made a sacrifice of satisfaction, on, so that we thereby Are discharged of an our debts,
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& the obligation that was against our saluation, was, as Saint Paul saith to the Collossians, broken & cancelled.
& the obligation that was against our salvation, was, as Saint Paul Says to the Colossians, broken & canceled.
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Thus we see what it was that was accomplished in the person of the some of God, when as he was sent into the world:
Thus we see what it was that was accomplished in the person of the Some of God, when as he was sent into the world:
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that is, that in suffering for the remission of our sins, hee hath made vs righteous.
that is, that in suffering for the remission of our Sins, he hath made us righteous.
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Not that we are in truth altogither so: for there wanteth a great deale of it:
Not that we Are in truth altogether so: for there Wants a great deal of it:
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but wee are so farre righteous, as that GOD will not iudge vs according to our desertes:
but we Are so Far righteous, as that GOD will not judge us according to our deserts:
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and contrariwise, he by his infinite goodnesse supporteth vs, and the obedience which Iesus Christ performed is approoued and allowed vnto vs. As if any man should paie our debts: why then we are discharged.
and contrariwise, he by his infinite Goodness supporteth us, and the Obedience which Iesus christ performed is approved and allowed unto us As if any man should pay our debts: why then we Are discharged.
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Euē so is our Lord Iesus Christ as it were appointed to be the principall debtter for vs,
Even so is our Lord Iesus christ as it were appointed to be the principal debtter for us,
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and therby dischargeth vs before God.
and thereby dischargeth us before God.
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Neither can the diuell haue any thing wherwith to accuse vs, when as we shall trust vnto the satisfaction which was paide for vs by the sonne of God.
Neither can the Devil have any thing wherewith to accuse us, when as we shall trust unto the satisfaction which was paid for us by the son of God.
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And therefore it is not without cause that he is called a priest.
And Therefore it is not without cause that he is called a priest.
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Howbeit, we for our parts are rightly to consider, what fruit and benefite wee are to receiue by this his office of priesthood.
Howbeit, we for our parts Are rightly to Consider, what fruit and benefit we Are to receive by this his office of priesthood.
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For it is not for him selfe alone but for our profite and welfare, that the father by a solemne oath bestowed this estate and dignitie vpon him.
For it is not for him self alone but for our profit and welfare, that the father by a solemn oath bestowed this estate and dignity upon him.
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Now, wee are here to note, that he is called a Priest for euer, to the end this honour might be reserued to him, and transported to none other.
Now, we Are Here to note, that he is called a Priest for ever, to the end this honour might be reserved to him, and transported to none other.
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If this point then had been so well considered as it ought, and as the Apostle most notably setteth it downe in the Epistle to the Hebrewes. Hebrewes.
If this point then had been so well considered as it ought, and as the Apostle most notably sets it down in the Epistle to the Hebrews. Hebrews.
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The abhomination that hath been brought into the world, and which to this day ruleth and reigneth therein, had neuer beene:
The abomination that hath been brought into the world, and which to this day Ruleth and Reigneth therein, had never been:
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for the Pope maketh his priests with this cōdition to appaise God.
for the Pope makes his Priests with this condition to appaise God.
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For, these are the very words which he vseth when hee charmeth them, that is to say, hee priesteth them with these words of authoritie:
For, these Are the very words which he uses when he charms them, that is to say, he priesteth them with these words of Authority:
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WE GIƲE THEE POWER TO OFFER SACRIFICE VNTO GOD, TO APPAISE HIM. WE GIƲE THEE POWER TO OFFER SACRIFICE UNTO GOD, TO APPAISE HIM.
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What an horrible blasphemy is this? For this is as much as to make GOD a lyar,
What an horrible blasphemy is this? For this is as much as to make GOD a liar,
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and to make voyd the solemne oath which hee hath pronounced with his owne mouth,
and to make void the solemn oath which he hath pronounced with his own Mouth,
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and which is spoken of in the hundreth and tenth Psalme that wee haue alledged, where God saith, That Iesus Christ shall bee a Priest for euer, euen he alone:
and which is spoken of in the Hundredth and tenth Psalm that we have alleged, where God Says, That Iesus christ shall be a Priest for ever, even he alone:
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that is, according to the order of Melchisedech, who hath not his like or match. And yet notwithstanding, behold how the Popish Priest bragge that they offer vp Iesus Christ,
that is, according to the order of Melchizedek, who hath not his like or match. And yet notwithstanding, behold how the Popish Priest brag that they offer up Iesus christ,
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and that they are Gods Priests to make reconciliation for the sinnes both of the quicke and of the dead.
and that they Are God's Priests to make reconciliation for the Sins both of the quick and of the dead.
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For they are not content to redeem such as by them selues out of their clowches,
For they Are not content to Redeem such as by them selves out of their clowches,
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as out of the hands of the eues: but will haue also their Priesting witcherie extend it selfe euen to the dead.
as out of the hands of the eues: but will have also their Priesting witchery extend it self even to the dead.
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Wee see heere, that there is a constraint more then manifest, betweene this decree which is pronounced and spoken by the holie mouth of GOD,
we see Here, that there is a constraint more then manifest, between this Decree which is pronounced and spoken by the holy Mouth of GOD,
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and that which Antichrist hath falsly deuised, and which euen at this day hee still vpholdeth and mainteineth. Wee are therefore to note:
and that which Antichrist hath falsely devised, and which even At this day he still upholdeth and maintaineth. we Are Therefore to note:
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that Iesus Christ did not offer vp himselfe onely once for all, to the end to appaise the wrath of God his father towardes vs,
that Iesus christ did not offer up himself only once for all, to the end to appaise the wrath of God his father towards us,
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and to paie all our debtes: but that also the power of this oblation which hee made should endure for euer, and qee permanent.
and to pay all our debts: but that also the power of this oblation which he made should endure for ever, and qee permanent.
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And therefore we may see why the Apostle vseth this similitude, That the way is as it were a freshe consecrated vnto vs by the blood of Iesus Christ our Lorde:
And Therefore we may see why the Apostle uses this similitude, That the Way is as it were a fresh consecrated unto us by the blood of Iesus christ our Lord:
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as if hee should haue said, that the blood which was once shed for our saluation, is neuer drawne drie,
as if he should have said, that the blood which was once shed for our salvation, is never drawn dry,
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but daily ouerfloweth our soules by the power of his holy spirit, which bedeweth vs with the same,
but daily overfloweth our Souls by the power of his holy Spirit, which bedeweth us with the same,
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as S. Peter in the first Chapter of his first canonicall Epistle speaketh.
as S. Peter in the First Chapter of his First canonical Epistle speaks.
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Mark also why Iesus Christ in his Supper, saith, This is my blood of the new Testament, and so consequently sor euer:
Mark also why Iesus christ in his Supper, Says, This is my blood of the new Testament, and so consequently sor ever:
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as if hee should haue said, that wee should not thinke that he had made a reconciliation which should not endure,
as if he should have said, that we should not think that he had made a reconciliation which should not endure,
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and as though it had bin but for a day or a yeare only: but that at this day hee occupieth the place of a priest.
and as though it had been but for a day or a year only: but that At this day he occupieth the place of a priest.
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Because hee is the Mediator vnto God his father, in the power of the death and passion which once he suffered:
Because he is the Mediator unto God his father, in the power of the death and passion which once he suffered:
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and doth make intercession for vs, as that we are assured that we are acceptable vnto God,
and does make Intercession for us, as that we Are assured that we Are acceptable unto God,
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when as we come vnto him in the name of our Aduocat:
when as we come unto him in the name of our Advocate:
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and are grounded and setled vppon the oblation which he once made, to the end it might serue vs at this day, and vnto the worlds end.
and Are grounded and settled upon the oblation which he once made, to the end it might serve us At this day, and unto the world's end.
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I haue alreadie said, that it were not inough that wee were thus set at one with God,
I have already said, that it were not enough that we were thus Set At one with God,
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and our sinnes forgiuen vs, without we were eftsoons defended and conserued, vnder his mightie hand and protection.
and our Sins forgiven us, without we were eftsoons defended and conserved, under his mighty hand and protection.
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And therefore it was meet that Iesus Christ should be a king.
And Therefore it was meet that Iesus christ should be a King.
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For, all the saluation that we must looke for from the hand of God, must come from our Lord Iesus Christ.
For, all the salvation that we must look for from the hand of God, must come from our Lord Iesus christ.
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We must not flie in the ayre to looke a farre of for that which we want:
We must not fly in the air to look a Far of for that which we want:
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for he giueth and offreth himselfe vnto vs. And therefore we must in the person of this Redeemer, finde out all fulnesse of that which is requisite for our saluation.
for he gives and Offereth himself unto us And Therefore we must in the person of this Redeemer, find out all fullness of that which is requisite for our salvation.
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For that cause is our Lord Iesus Christ called a king:
For that cause is our Lord Iesus christ called a King:
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the vnction which was bestowed on him apperteineth vnto his kingdome, to the ende wee might be enriched with all his benefites,
the unction which was bestowed on him appertaineth unto his Kingdom, to the end we might be enriched with all his benefits,
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and defended against all our enemies, & to haue him to be an inuincible fortresse for vs. And although we be set vpon,
and defended against all our enemies, & to have him to be an invincible fortress for us And although we be Set upon,
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yet shall wee haue alwaies the victorie.
yet shall we have always the victory.
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Thus we see how the riches of the kingdom of heauen are bestowed vpon vs. And forsomuch as Iesus Christ was replenished with them, in all perfection and fulnes:
Thus we see how the riches of the Kingdom of heaven Are bestowed upon us And forsomuch as Iesus christ was replenished with them, in all perfection and fullness:
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wee for our parts are voyd of them, and want them.
we for our parts Are void of them, and want them.
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And thefore we must come and begge them of him, that he might deale liberally with vs in helping of vs, which hee doth when as he bestoweth the graces of his holie spirit vpon vs, that we might be reformed according to his image:
And Therefore we must come and beg them of him, that he might deal liberally with us in helping of us, which he does when as he bestoweth the graces of his holy Spirit upon us, that we might be reformed according to his image:
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and the diuell repulsed and put to flight.
and the Devil repulsed and put to flight.
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Now I pray you what strength haue we of our selues? For the least temptation in the world will throw vs downe,
Now I pray you what strength have we of our selves? For the least temptation in the world will throw us down,
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yea and our very shadow will make vs as it were vanish away.
yea and our very shadow will make us as it were vanish away.
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But it is said, that when Iesus Christ shall take vs into his protection, we shall be in such a fortresse,
But it is said, that when Iesus christ shall take us into his protection, we shall be in such a fortress,
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as that all the enemies wee haue shall neuer be able to haue power ouer vs. Now wee see a great deale better, that it is not without cause that God vsed a solemne oath,
as that all the enemies we have shall never be able to have power over us Now we see a great deal better, that it is not without cause that God used a solemn oath,
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when as he made our Lord Iesus Christ a King and Priest after.
when as he made our Lord Iesus christ a King and Priest After.
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the order of Melchisedech. Now the Apostle goeth further and standeth vppon the names, for, Melchisedech, signifieth a king of righteousnes.
the order of Melchizedek. Now the Apostle Goes further and Stands upon the names, for, Melchizedek, signifies a King of righteousness.
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Hee sheweth vs then hereby, that the kingdom of the sonne of God is not common,
He shows us then hereby, that the Kingdom of the son of God is not Common,
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neither yet to bee esteemed lyke vnto other kingdomes: But that the propertie thereof is to make vs righteous.
neither yet to be esteemed like unto other kingdoms: But that the property thereof is to make us righteous.
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For, earthly Princes may verie well bee called righteous, whilst they faithfully execute their office, abstaine from outrages, tiranny & crueltie,
For, earthly Princes may very well be called righteous, while they faithfully execute their office, abstain from outrages, tyranny & cruelty,
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and render to euery man his due: in this sort they may be said to be righteous.
and render to every man his due: in this sort they may be said to be righteous.
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Howbeit, there is another manner of righteousnes In the son of God: and it is it, whereof we are made partakers.
Howbeit, there is Another manner of righteousness In the son of God: and it is it, whereof we Are made partakers.
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A man may be as it were an Angel in all vertues: neuertheles this serueth no further then for his owne person.
A man may be as it were an Angel in all Virtues: nevertheless this serveth no further then for his own person.
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He may giue good example vnto others, correct thē that haue done amisse, look that men liue honestly & according to the law:
He may give good Exampl unto Others, correct them that have done amiss, look that men live honestly & according to the law:
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but to make other righteous, passeth all mans power.
but to make other righteous, passes all men power.
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And therefore the righteousnes of our Lord Iesus christ is not shut vp within himself to haue it for himself only:
And Therefore the righteousness of our Lord Iesus Christ is not shut up within himself to have it for himself only:
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but so to cōmunicat it vnto vs, as yt by his means we may be made iust before god.
but so to communicate it unto us, as that by his means we may be made just before god.
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And how shuld that be? we haue alreadie shewed, that God reputeth vs for iust & innocent,
And how should that be? we have already showed, that God reputeth us for just & innocent,
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when as it pleaseth him to bury our sins & iniquities.
when as it Pleases him to bury our Sins & iniquities.
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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.
And again, accordingly as he hath regenerated us by the Spirit of our lord Iesus Christ, that is also to cloth us with his righteousness.
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Howbeit, this is but in part, whiles we liue in this vorld, our sins are fully forgiuē vs without exceptiō:
Howbeit, this is but in part, while we live in this world, our Sins Are Fully forgiven us without exception:
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& yet notwithstāding we are not so reformed, but that there stil remaineth in vs infirmities and sins.
& yet notwithstanding we Are not so reformed, but that there still remains in us infirmities and Sins.
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And therfore we must imbrace this righteousnes, that is to saie, vnto the remission of our sins.
And Therefore we must embrace this righteousness, that is to say, unto the remission of our Sins.
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But how euer it is, wee see in what sort our Lord Iesus Christ maketh vs partakers of his righteousnes.
But how ever it is, we see in what sort our Lord Iesus christ makes us partakers of his righteousness.
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Here we see the first point that we are to note.
Here we see the First point that we Are to note.
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The second is, of the place Salem. And Salem, is as much to say as peace:
The second is, of the place Salem. And Salem, is as much to say as peace:
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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,
And the Apostle shows us, that over and beside the righteousness which we receive from our Lord Iesus christ, we eftsoons enjoy a peace, which he only Openeth,
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& which by none other meane we can obtaine. And although the wicked, & contemners of God striue to bee at rest and peace,
& which by none other mean we can obtain. And although the wicked, & contemners of God strive to be At rest and peace,
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yet doth the Lord so awaken them, with a spirit of phrensie, as that they are like men halfe dead.
yet does the Lord so awaken them, with a Spirit of frenzy, as that they Are like men half dead.
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For marke how the wicked striue to bee at rest and peace.
For mark how the wicked strive to be At rest and peace.
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That is, they forget God as much as in them lieth, & so become very brutish.
That is, they forget God as much as in them lies, & so become very brutish.
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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 yet in despite of their teeth, God will put them in mind of him, and when he appears unto them, they tremble as before their Judge.
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And besides, they haue an hundreth thousand witnesses:
And beside, they have an Hundredth thousand Witnesses:
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for their own consciences are more then all the actions in the world, yea they cannot but condemne themselues.
for their own Consciences Are more then all the actions in the world, yea they cannot but condemn themselves.
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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. And therefore as Esaie witnesseth.
And although God seems to hold his peace, yet cannot the wicked be pardoned, but that they must needs be Enforced to feel their curse. And Therefore as Isaiah Witnesseth.
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There is no peace for the wicked. There is no peace for the wicked.
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But as S. Paul saith to the Ephesians, Christ is our peace, because hee hath conioyned and vnited vs vnto God his father.
But as S. Paul Says to the Ephesians, christ is our peace, Because he hath conjoined and united us unto God his father.
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Marke also why in the first chapter to the Romanes hee saith, That beeing iustified by faith, wee are at peace with God. Mark also why in the First chapter to the Romans he Says, That being justified by faith, we Are At peace with God.
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Hee maketh a difference of the peace of the wicked, that is to say, betweene the peace which they seeke after,
He makes a difference of the peace of the wicked, that is to say, between the peace which they seek After,
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and cannot finde it, and the peace of the faithfull.
and cannot find it, and the peace of the faithful.
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The wicked wil turne their backe vpon God, and flie from him as farre as they possibly can:
The wicked will turn their back upon God, and fly from him as Far as they possibly can:
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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.
but the faithful come before him, and acknowledge him for their father, Because they know that he will not impute their Sins unto them, forsomuch as Iesus christ hath forgiven them, them.
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And thus haue they peace, and reioyce in the infinite mercies which hee hath bestowed vppon them.
And thus have they peace, and rejoice in the infinite Mercies which he hath bestowed upon them.
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And therfore it is not without cause that Iesus Christ is called the king of peace.
And Therefore it is not without cause that Iesus christ is called the King of peace.
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And there is more in it then so, for the faithfull are not only assured for the time present,
And there is more in it then so, for the faithful Are not only assured for the time present,
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but also for the time to come.
but also for the time to come.
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For they knowe that God hath begun his work in them conditionally that he wil performe it:
For they know that God hath begun his work in them conditionally that he will perform it:
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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. And Therefore their trust is, that he will never fail them, but that he will more and more guide and govern them until they come unto his Kingdom.
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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:
Thus we see how we have peace, and shall possess it in Iesus christ, Because that without him we cannot be but the enemies of God:
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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,
and as we make war against him through our Sins and rebellions, he cannot choose also but arm himself against us Here is also to be noted, that he was a Priest for ever,
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when as Melchisedech was brought in as yesterday was touched, without beginning, without end, and without any petygree.
when as Melchizedek was brought in as yesterday was touched, without beginning, without end, and without any petygree.
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And it was to this ende that wee might knowe that although our Lorde Iesus Christ was in the fulnes of time sent,
And it was to this end that we might know that although our Lord Iesus christ was in the fullness of time sent,
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yet that he was the sonne of the eternall God:
yet that he was the son of the Eternal God:
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& that hee was also appointed to be the Redeemer before the creation of the world.
& that he was also appointed to be the Redeemer before the creation of the world.
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For, hee is the first borne of all creatures, because that in him & by him all things were made, For, he is the First born of all creatures, Because that in him & by him all things were made,
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& 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,
& also that he according to the wonderful counsel of God, should restore all things, forsomuch as all things both in heaven & in earth were dissipated,
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after the fall of Adam, who ouerthrew all the creatures with him. Howbeit, all things were restored by our Lord Iesus Christ:
After the fallen of Adam, who overthrew all the creatures with him. Howbeit, all things were restored by our Lord Iesus christ:
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knowing also, as the Apostle in the last Chapter to the Hebrewes saith, That Iesus Christ is yesterday, and to day, and the same for euer:
knowing also, as the Apostle in the last Chapter to the Hebrews Says, That Iesus christ is yesterday, and to day, and the same for ever:
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that his power doth and shall shew it selfe vnto the end of the world.
that his power does and shall show it self unto the end of the world.
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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,
Mark then how we must altogether have recourse unto this power (which the Father's themselves felt and proved before such time as he was manifested in the Flesh) nothing doubting, that although men may be absent from him,
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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 that there is a great Molle between heaven and earth: yet notwithstanding that we shall continually be quickened by his life, enriched by his benefits,
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and vpholden and preserued by his power.
and upholden and preserved by his power.
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For seeing the Sunne which is but an insensible creature, fructifieth the earth, giueth heate thereunto,
For seeing the Sun which is but an insensible creature, fructifieth the earth, gives heat thereunto,
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and that God by meane thereof, nourisheth and vpholdeth vs:
and that God by mean thereof, Nourishes and upholdeth us:
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what shall it be in respect of Iesus Christ, who is no insensible creature, no, no creature at all,
what shall it be in respect of Iesus christ, who is no insensible creature, no, no creature At all,
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but verie God manifested in the flesh, yea, our Mediatour, on whome GOD hath bestowed whatsoeuer is requisite for our saluation.
but very God manifested in the Flesh, yea, our Mediator, on whom GOD hath bestowed whatsoever is requisite for our salvation.
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Thus wee see in summe, what wee haue to learne heereby.
Thus we see in sum, what we have to Learn hereby.
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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,
Now, where the Papists & all such as bear the name of Christians, ought by this place of Moses to be taught, that Iesus christ, is an only King and Priest, that hath united us unto GOD his Father,
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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 who also is the cause that the Father holds us under his protection, they have turned it clean contrary to that which is Here Set down.
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And this error was not begunne by the Papists, let vs not laie more vpon them then in deede is due vnto them:
And this error was not begun by the Papists, let us not lay more upon them then in deed is due unto them:
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for they haue blasphemies inough amongst them, to condemne them selues an hundreth tymes. But it is great pitie, that the diuel hath so ruled and reigned amongst them,
for they have Blasphemies enough among them, to condemn them selves an Hundredth times. But it is great pity, that the Devil hath so ruled and reigned among them,
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as that hee hath for these fourteene hundreth yeeres so blinded those that name themselues Christians,
as that he hath for these fourteene Hundredth Years so blinded those that name themselves Christians,
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as that they are gone so farre as to deuise a bewitching fantasie, that Iesus Christ was figured in the person of Melchisedech, & that his bodie is the heauenly brcad,
as that they Are gone so Far as to devise a bewitching fantasy, that Iesus christ was figured in the person of Melchizedek, & that his body is the heavenly brcad,
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& his blood the wine to nourish soules, and that he offered both the one and the other.
& his blood the wine to nourish Souls, and that he offered both the one and the other.
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Now at the first sight, this Allegorie will please such as haue itching eares: how Iesus Christ calleth his bodie, bread, and his blood, wine.
Now At the First sighed, this Allegory will please such as have itching ears: how Iesus christ calls his body, bred, and his blood, wine.
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And therefore this seemeth verie well to agree, that Melchisedech offered bread and wine, because the bodie of Iesus Christ ought to haue this power in it selfe to feed vs,
And Therefore this seems very well to agree, that Melchizedek offered bred and wine, Because the body of Iesus christ ought to have this power in it self to feed us,
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and his blood also to quicken our soules: howbeit, heere is no speaking of anie oblation made vnto God.
and his blood also to quicken our Souls: howbeit, Here is no speaking of any oblation made unto God.
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But Moses saith, that Melchisedech king of Salem, offered bread and wine, that is to saie, that he presented it vnto Abrā. It shuld here fal out that Abrā was God,
But Moses Says, that Melchizedek King of Salem, offered bred and wine, that is to say, that he presented it unto Abrā. It should Here fall out that Abrā was God,
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because the oblation was deliuered vp vnto his owne person: and yet it was not to himselfe alone, but for his whole company also.
Because the oblation was Delivered up unto his own person: and yet it was not to himself alone, but for his Whole company also.
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So here the kingly liberalitie of Melchisedech, after hee had once friendly receiued him.
So Here the kingly liberality of Melchizedek, After he had once friendly received him.
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Now to referre this vnto God, were to peruert the whole substance of the matter, as may be seene.
Now to refer this unto God, were to pervert the Whole substance of the matter, as may be seen.
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And besides, our Lord Iesus Christ, offered his bodie and blood, not that they were before bread & wine:
And beside, our Lord Iesus christ, offered his body and blood, not that they were before bred & wine:
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but because they wer offred, they are called bred & wine:
but Because they were offered, they Are called bred & wine:
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that is to say, they are of ye power & nature of bread & wine vnto vs. For,
that is to say, they Are of the power & nature of bred & wine unto us For,
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how is it that our soules are susteined by the body & blood of our Lord Iesus Christ,
how is it that our Souls Are sustained by the body & blood of our Lord Iesus christ,
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& our liues preserued by thē? Forsooth it is, because that the sacrifice that was once offered, is the summe and perfection of all goodnes.
& our lives preserved by them? Forsooth it is, Because that the sacrifice that was once offered, is the sum and perfection of all Goodness.
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And therefore if Iesus Christ had not been before offred vp, his bodie had not been at this day, meat, neither yet his blood, drinke.
And Therefore if Iesus christ had not been before offered up, his body had not been At this day, meat, neither yet his blood, drink.
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And marke, why Saint Paul saith in the first epistle to the Corinths, That Iesus Christ our Passeouer, was offered vp for vs: let vs therefore now eate.
And mark, why Saint Paul Says in the First epistle to the Corinths, That Iesus christ our Passover, was offered up for us: let us Therefore now eat.
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And this is the order that we must holde:
And this is the order that we must hold:
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that is, that the oblation be first made, that wee afterward, by the power therof might be nourished and filled with the bodie & blood of our Lord Iesus Christ.
that is, that the oblation be First made, that we afterwards, by the power thereof might be nourished and filled with the body & blood of our Lord Iesus christ.
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So that now wee see euerie manner of way, that these miserable fantasticall people who haue corrupted this place of Moses, haue no vnderstanding of our Lord Iesus Christ.
So that now we see every manner of Way, that these miserable fantastical people who have corrupted this place of Moses, have no understanding of our Lord Iesus christ.
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Now the Papists (as they haue been possessed by Sathan, and cast vp into a reprobate sense, not knowing to iudge betweene white and blacke,
Now the Papists (as they have been possessed by Sathan, and cast up into a Reprobate sense, not knowing to judge between white and black,
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and that by the iust iudgement of God) haue made themselues selues so rediculous,
and that by the just judgement of God) have made themselves selves so ridiculous,
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as that the verie children in the streets might spit in their faces, & yet not cōtenting themselues with this erro• only:
as that the very children in the streets might spit in their faces, & yet not contenting themselves with this erro• only:
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haue brought in also a great number o• other filthy dregs of their own. And therupo• haue said, that bread & wine must bee daily offred vp:
have brought in also a great number o• other filthy dregs of their own. And therupo• have said, that bred & wine must be daily offered up:
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sith the priesthood of Iesus Christ is answerable vnto the priesthood of Melchisedech. Wheras first of all they are conuinced by their owne mouthes of ouer grosse follye.
sith the priesthood of Iesus christ is answerable unto the priesthood of Melchizedek. Whereas First of all they Are convinced by their own mouths of over gross folly.
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For they say that in their Masse, there remaineth neither bread nor wine after the consecration or rather charming of their Oste as they call it, but euen God himselfe.
For they say that in their Mass, there remains neither bred nor wine After the consecration or rather charming of their Oste as they call it, but even God himself.
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And although wee see bread, & the wine that distilleth, yet they say they ar but speeches, that is to say, visible figures, in which is no substāce.
And although we see bred, & the wine that distilleth, yet they say they Are but Speeches, that is to say, visible figures, in which is no substance.
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For, they wold make men beleeue that there is neither bread nor wine, and so neither belieue either their sight, tast,
For, they would make men believe that there is neither bred nor wine, and so neither believe either their sighed, taste,
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or yet any of the rest of all their sences. And yet in the meane while they make men belieue that it is al nothing,
or yet any of the rest of all their Senses. And yet in the mean while they make men believe that it is all nothing,
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when as they haue pronounced the sacramental words, as they terme them.
when as they have pronounced the sacramental words, as they term them.
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So that if they should offer vp bread & wine, where are they? For they say, that there is none of thē there.
So that if they should offer up bred & wine, where Are they? For they say, that there is none of them there.
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And yet for al that, they allege this text, & say that there must be bread & wine offered vp.
And yet for all that, they allege this text, & say that there must be bred & wine offered up.
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We see then their beastlines to be so grosse, as that very children may laugh thē to scorne, and be their iudges.
We see then their beastliness to be so gross, as that very children may laugh them to scorn, and be their judges.
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And besides, if they will haue any correspondence between Melchisedech and our Lord Iesus Christ, then must the Psalme which wee haue alledged, needes bee true:
And beside, if they will have any correspondence between Melchizedek and our Lord Iesus christ, then must the Psalm which we have alleged, needs be true:
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that is, that there is but one priest, who was made by a perticuler oath. And therfore he must cōtinually keep his office:
that is, that there is but one priest, who was made by a particular oath. And Therefore he must continually keep his office:
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howbeit, they make thēselues priests in ye roome of our Lord Iesus Christ. And thus is their similitude cast to ground.
howbeit, they make themselves Priests in you room of our Lord Iesus christ. And thus is their similitude cast to ground.
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And therfore we shall not need any other replies nor arguments to cōfute their beastlines, but take the text barely as it lieth:
And Therefore we shall not need any other replies nor Arguments to confute their beastliness, but take the text barely as it lies:
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& therwithall eftsoons take their cōfession frō their own mouths to cut their owne throtes.
& therewithal eftsoons take their Confessi from their own mouths to Cut their own throats.
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But be as be may, we see that by this text there is a singuler doctrine & instructiō, which the diuell straineth himself to darken, bring in doubt, & falsefie:
But be as be may, we see that by this text there is a singular Doctrine & instruction, which the Devil straineth himself to darken, bring in doubt, & falsefie:
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yea & if it wer possible, vtterly to ouerthrow it.
yea & if it were possible, utterly to overthrow it.
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And therefore wee for our partes ought so much the more awakē our dull sences, to imprint in our memories that which is here cōteined,
And Therefore we for our parts ought so much the more awaken our dull Senses, to imprint in our memories that which is Here contained,
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& the rather incited therunto by reason of the solemne oath that God was willing to pronounce.
& the rather incited thereunto by reason of the solemn oath that God was willing to pronounce.
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For, as if we haue alreadie said, it was not without cause that he soswore by his name.
For, as if we have already said, it was not without cause that he soswore by his name.
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But it was to the ende, infallibly to confirme our faith, that we should not doubt but that, whatsoeuer is requisite for our righteousnesse, peace,
But it was to the end, infallibly to confirm our faith, that we should not doubt but that, whatsoever is requisite for our righteousness, peace,
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and defense, leadeth vs vnto the kingdome of heauen, through Iesus Christ his onely sonne. And this is it that wee are heereby to learne.
and defence, leads us unto the Kingdom of heaven, through Iesus christ his only son. And this is it that we Are hereby to Learn.
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Hee saith anon after, THAT MELCHISEDECH BLESSED ABRAM, because hee was the Priest of the high God.
He Says anon After, THAT MELCHIZEDEK BLESSED ABRAM, Because he was the Priest of the high God.
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This blessing importeth a superioritie, as the Apostle very well aduertiseth vs, when as hee saith, That the better blesseth the lesse.
This blessing imports a superiority, as the Apostle very well advertiseth us, when as he Says, That the better Blesses the less.
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And therefore in the qualitie of a priest Abram must needes be inferiour to Melchisedech. And yet it is said, that Abram was the father and head of the church:
And Therefore in the quality of a priest Abram must needs be inferior to Melchizedek. And yet it is said, that Abram was the father and head of the Church:
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and therfore we must needes conclude, that Melchisedech represented a greater person then any mortall man could be.
and Therefore we must needs conclude, that Melchizedek represented a greater person then any Mortal man could be.
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And this was it that made many of the Fathers imagine him to bee an Angell:
And this was it that made many of the Father's imagine him to be an Angel:
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but those are verie foolish & mere toyish inuentions.
but those Are very foolish & mere toyish Inventions.
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For, when he is called the Priest of the liuing God, no doubt of it hee was knowne to be a man in the country,
For, when he is called the Priest of the living God, no doubt of it he was known to be a man in the country,
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and also King of Salem. And this is as great a mockery:
and also King of Salem. And this is as great a mockery:
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for put the case it had ben an Angell, yet should he not haue bin greater then Abrā in this generall paternitie of the whole church.
for put the case it had been an Angel, yet should he not have been greater then Abrā in this general paternity of the Whole Church.
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And therefore we must come backe vnto this:
And Therefore we must come back unto this:
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which is, that although Melchisedech was a mortall man, yet surpassed hee in dignitie the Angels of heauen, by reason of his priesthood:
which is, that although Melchizedek was a Mortal man, yet surpassed he in dignity the Angels of heaven, by reason of his priesthood:
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not as of himselfe, but hy reason of him whose figure he beare:
not as of himself, but high reason of him whose figure he bear:
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as Dauid was far greater then all the Angels, when it was said of him, Thou art my sonne, this daie haue I begotten thee.
as David was Far greater then all the Angels, when it was said of him, Thou art my son, this day have I begotten thee.
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This was not spokē saith the Apostle, of any Angel:
This was not spoken Says the Apostle, of any Angel:
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and yet was Dauid a wretched sinner, the sonne of Adam, euen as well as any of the rest.
and yet was David a wretched sinner, the son of Adam, even as well as any of the rest.
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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,
And how then is it Here, that he is so highly exalted, as that the Angels Are made inferiors unto him? It is Because that this figure represented the majesty of the son of God,
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& not the person of Dauid alone.
& not the person of David alone.
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Wee must then come to this point, that Melchisidech could not bee aboue Abram, but in regarde of the truth which he figured.
we must then come to this point, that Melchisidech could not be above Abram, but in regard of the truth which he figured.
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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:
And Therefore we must conclude, that Iesus christ was even then declared, to the end that the belief of the faithful might be altogether grounded on him:
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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.
Because there was none other salvation given under heaven from the beginning, but the same which is At this day revealed unto us in the Gospel.
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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:
Now, it is true that there is a Common kind of blessing. For, to bless, is oftentimes taken in the holy scripture, for to pray:
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as hereafter wee shall see, that one common man, blesseth another saying, God blesse thee:
as hereafter we shall see, that one Common man, Blesses Another saying, God bless thee:
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as when we salute one another, they are blessings, this is the common phrase of the holie scriptures.
as when we salute one Another, they Are blessings, this is the Common phrase of the holy Scriptures.
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But there is a singuler blessing which is reserued for the priestes.
But there is a singular blessing which is reserved for the Priests.
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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 Therefore mark, why it is so often said in the law, The Priests which bless the people in the name of God, that is to say, which have that Authority given them thereto.
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And the same forme hath been deliuered vnto vs in the sixt Chapter of Numbers, where it is said:
And the same Form hath been Delivered unto us in the sixt Chapter of Numbers, where it is said:
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Thus shall the priestes blesse my people, The Lord blesse you and keepe you, the Lorde make his face to shine vpon you. Thus shall the Priests bless my people, The Lord bless you and keep you, the Lord make his face to shine upon you.
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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 again, The Lord be favourable unto you: and grant you his peace. Thus we see what a from the Lord hath Set down in his Church.
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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:
And for this cause also it is said, when as Iesus christ ascended into heaven, that he lifted up his hands over his Apostles, as the Priests did:
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to the end to accomplish the figures of the lawe, in blessing his Disciples. This then is the blessing which is heere spoken of.
to the end to accomplish the figures of the law, in blessing his Disciples. This then is the blessing which is Here spoken of.
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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 mark why the Apostle reasonneth not without cause, that it must needs be that Melchizedek in this quality was Far more excellent then Abram, Because he blessed him.
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And yet is Abram the father of the whole Church.
And yet is Abram the father of the Whole Church.
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We are therfore to conclude, that our Sauiour Christ hath a farre greater maiestie then any earthly maiestie hath or can haue,
We Are Therefore to conclude, that our Saviour christ hath a Far greater majesty then any earthly majesty hath or can have,
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and that in the person of the Mediator.
and that in the person of the Mediator.
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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,
Wherefore all power and dignity must be Subject unto him and regard him, and both great and small must acknowledge and confess that God his father hath given unto him the chief Authority even in this humane nature of his,
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and euery knee must how and kneele vnto him.
and every knee must how and kneel unto him.
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Thus we see how these wordes of S. Paul in his Epistle to the Philippians, are to be vnderstood.
Thus we see how these words of S. Paul in his Epistle to the Philippians, Are to be understood.
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And this is it which we are to remember. And this is it which we Are to Remember.
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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,
It remains now that we apply these words to our own use & benefit, that is, we must not doubt but that Melchizedek blessed Abram in a figure,
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euen as at this daye our Lorde Iesus Christ, who is the euerlasting Priest, blesseth vs in the name of God his Father.
even as At this day our Lord Iesus christ, who is the everlasting Priest, Blesses us in the name of God his Father.
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For this praier which is here set downe is not in vain, but must needes bee effectuall:
For this prayer which is Here Set down is not in vain, but must needs be effectual:
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because wee know that it could not bee otherwise chosen but that he must needs be heard.
Because we know that it could not be otherwise chosen but that he must needs be herd.
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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:
Let us Therefore conclude, that so long as we put our trust in Iesus christ, we have him for our Advocate towards God his Father:
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And although we are cursed in Adam, and do daily bring a new curse vpon our heads through our sins & transgressions:
And although we Are cursed in Adam, and do daily bring a new curse upon our Heads through our Sins & transgressions:
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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 ye gospel after S. Iohn, in this maner.
yet notwithstanding the same shall hereby be blotted out & prepared, in that our lord Iesus Christ vouchsafeth in deed & in truth, to take upon him the office to bless us We see also the prayer which he once made in you gospel After S. John, in this manner.
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Holy father I do not onely pray here vnto thee for these (to wit, for ye 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, Holy father I do not only pray Here unto thee for these (to wit, for you eleuē Apostles and Disciples which he had chosen unto himself) But I pray also for all those which shall believe in my name through their preaching, that they may all be one in me,
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as I am one in thee, and that wee may be all one. as I am one in thee, and that we may be all one.
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In this sort did our sauiour Iesus Christ pronounce these words out of his owne month:
In this sort did our Saviour Iesus christ pronounce these words out of his own Monn:
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to wit, that he praid not for his Disciples alone, which were of his own company,
to wit, that he prayed not for his Disciples alone, which were of his own company,
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but also for as many as belieue in him through their preaching.
but also for as many as believe in him through their preaching.
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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.
Let us Here then Learn, that when soever we shall embrace the Doctrine of the Gospel in true Obedience, that we be surely persuaded that the son of God is given to us for our sovereign and only good.
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Thus we see how powerfull his praier will alwaies be:
Thus we see how powerful his prayer will always be:
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for it is needlesse for him to beginne the same at euening, at morne, & euerie day.
for it is needless for him to begin the same At evening, At morn, & every day.
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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 it is sufficient that he hath sealed it with his blood, and by that only and everlasting sacrifice which he offered up once for all.
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For, wee are assured to haue our praiers heard, when as we pray vnto God in the name of our lord Iesus Christ.
For, we Are assured to have our Prayers herd, when as we pray unto God in the name of our lord Iesus christ.
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For, our praiers shuld stink, yea & infect the aire, if wee considered what God is,
For, our Prayers should stink, yea & infect the air, if we considered what God is,
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and afterward considered what wee our selues are.
and afterwards considered what we our selves Are.
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Howbeit our praiers are made holy through the priestly blessing of our Lord and Sauiour Iesus Christ,
Howbeit our Prayers Are made holy through the priestly blessing of our Lord and Saviour Iesus christ,
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vnto whom we must looke that wee might bee partakers of all his benefites.
unto whom we must look that we might be partakers of all his benefits.
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Thus we see in summe, how we are to applie this saying of Moses vnto our benefite,
Thus we see in sum, how we Are to apply this saying of Moses unto our benefit,
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and the building vp of our faith, where it is said, That Abram the father of the faithfull was blessed.
and the building up of our faith, where it is said, That Abram the father of the faithful was blessed.
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We see herein, that Abram as of him selfe was accursed, sith hee was faine to borrow the priestly blessing.
We see herein, that Abram as of him self was accursed, sith he was feign to borrow the priestly blessing.
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And Melchisedech also right well knew, that there is nothing in vs but miserie and wretchednes,
And Melchizedek also right well knew, that there is nothing in us but misery and wretchedness,
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and that it is God that must blesse vs, and that we must imbrace it with all humilitie,
and that it is God that must bless us, and that we must embrace it with all humility,
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if wee will enioy the benefite that is brought vnto vs by our Lord Iesus Christ,
if we will enjoy the benefit that is brought unto us by our Lord Iesus christ,
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and which hee daily offreth vnto vs by the preaching of the Gospell.
and which he daily Offereth unto us by the preaching of the Gospel.
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Now hereupon, Moses reciteth the blessing of Melchisedech, BLESSED ART THOV ABRAM, saith he, OF GOD MOST HIGH, possesser of heauen and earth,
Now hereupon, Moses reciteth the blessing of Melchizedek, BLESSED ART THOU ABRAM, Says he, OF GOD MOST HIGH, possesser of heaven and earth,
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And blessed bee the most high God that hath deliuered thine enemies into thy hand: And blessed be the most high God that hath Delivered thine enemies into thy hand:
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hee blessed Abram in the name of God, as wee haue alreadie alledged out of the law.
he blessed Abram in the name of God, as we have already alleged out of the law.
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Wee must not heere vnderstand, that when the priestes haue the office to blisse, that it proceedeth as from their owne authoritie,
we must not Here understand, that when the Priests have the office to bliss, that it Proceedeth as from their own Authority,
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and that God hath resigned his office ouer vnto them, and his honour and praise to be thereby so much lessened.
and that God hath resigned his office over unto them, and his honour and praise to be thereby so much lessened.
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For when God worketh by his Ministers, yet loseth hee thereby no part of his dignitie,
For when God works by his Ministers, yet loses he thereby no part of his dignity,
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neither is his power therby by anie whit obscured, or yet anie thing of that which he giueth taken from him.
neither is his power thereby by any whit obscured, or yet any thing of that which he gives taken from him.
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But it pleaseth him to vse these means with this cōdition, that men should alwaies come againe vnto him,
But it Pleases him to use these means with this condition, that men should always come again unto him,
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& not draw any one drop of good from any other fountain then frō that spring head.
& not draw any one drop of good from any other fountain then from that spring head.
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Here we see namely why it is said, Blessed art thou Abram of God most high:
Here we see namely why it is said, Blessed art thou Abram of God most high:
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as if Melchisedech should haue said: that he is nothing of himself, nor can do any thing as of himself.
as if Melchizedek should have said: that he is nothing of himself, nor can do any thing as of himself.
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But seeing that God had called him to serue him, that he should also call vpon him,
But seeing that God had called him to serve him, that he should also call upon him,
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& testifie likewise his name vnto Abram. We see then, that it is the office of Iesus Christ to blesse, that is to say, to make vs agreeable vnto God, to blot out all the iniquitie that is in vs. But this must conduct vs to God a great deale hier:
& testify likewise his name unto Abram. We see then, that it is the office of Iesus christ to bless, that is to say, to make us agreeable unto God, to blot out all the iniquity that is in us But this must conduct us to God a great deal hire:
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that is, vnto the inestimable loue of God the Father, who spared not his onelie son,
that is, unto the inestimable love of God the Father, who spared not his only son,
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but deliuered him to death for vs. When the principall cause of our saluation is shewed vnto vs, the scripture setteth before vs the loue of God:
but Delivered him to death for us When the principal cause of our salvation is showed unto us, the scripture sets before us the love of God:
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God then so loued the world, as that he spared not his onely sonne. God then so loved the world, as that he spared not his only son.
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Thus wee see how wee are blessed by the priestly power of this Sonne of GOD.
Thus we see how we Are blessed by the priestly power of this Son of GOD.
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Howbeit, the Father notwithstanding calleth vs vnto him, that wee might honour him, and acknowledge so great a benefite that it hath pleased him to bestow vppon vs, euen through that spring-head.
Howbeit, the Father notwithstanding calls us unto him, that we might honour him, and acknowledge so great a benefit that it hath pleased him to bestow upon us, even through that springhead.
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To be short, we see here, that all the good which wee are to desire and hope for, commeth from God alone, from whome alone we must looke to receiue and haue the same.
To be short, we see Here, that all the good which we Are to desire and hope for, comes from God alone, from whom alone we must look to receive and have the same.
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Euerie man desireth to liue easily and pleasantly, and to haue whatsoeuer he thinketh to bee fit for him.
Every man Desires to live Easily and pleasantly, and to have whatsoever he Thinketh to be fit for him.
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And this is a wish which is common both with the good and the bad. But fewe there are that seeke for their felicitie in God.
And this is a wish which is Common both with the good and the bad. But few there Are that seek for their felicity in God.
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They desire all to bee happie and blessed: and yet they make no account of him from whome all blessednes and felicitie proceedeth.
They desire all to be happy and blessed: and yet they make no account of him from whom all blessedness and felicity Proceedeth.
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And this kinde of dealing is like vnto a man which were so meruellous thirstie,
And this kind of dealing is like unto a man which were so marvelous thirsty,
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and feeble as that he were readie to giue vp the ghost withall, and another should come vnto him and say,
and feeble as that he were ready to give up the ghost withal, and Another should come unto him and say,
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Behold here is a verie fine spring of water, and yet hee would not once vouchsafe to drinke of it:
Behold Here is a very fine spring of water, and yet he would not once vouchsafe to drink of it:
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and should haue there also water and wine, and yet would not once come neere to taste of the same.
and should have there also water and wine, and yet would not once come near to taste of the same.
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Euen so fareth it with such as desire and couet to vnderstand whatsoeuer commeth into their said braines,
Eve so fareth it with such as desire and covet to understand whatsoever comes into their said brains,
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and which they also knowe to bee meete and requisite for them, and yet notwithstandyng doo contemne GOD,
and which they also know to be meet and requisite for them, and yet notwithstanding do contemn GOD,
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and will in no wise come neere him.
and will in no wise come near him.
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Let vs then learne, that as often as we desire to haue either for our soules our bodies that which is to be wished, to begin at this end, that God is merciful vnto vs,
Let us then Learn, that as often as we desire to have either for our Souls our bodies that which is to be wished, to begin At this end, that God is merciful unto us,
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and doth so receiue vs to his mercie, as that wee may approach and haue enterance vnto him,
and does so receive us to his mercy, as that we may approach and have Entrance unto him,
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and may be so satisfied with his benefites as may bee profitable for our saluation. Thus then wee see what it is that wee are to obserue by this saying:
and may be so satisfied with his benefits as may be profitable for our salvation. Thus then we see what it is that we Are to observe by this saying:
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That Abram is blessed, euen of the most high God. That Abram is blessed, even of the most high God.
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After this, Melchisedech addeth a blessing, in that God had giuē victory vnto our father Abram. AND BLESSED (saith hee) BE THE LIVING GOD THAT HATH DELIVERED THINE ENEMIFS INTO THINE HAND.
After this, Melchizedek adds a blessing, in that God had given victory unto our father Abram. AND BLESSED (Says he) BE THE LIVING GOD THAT HATH DELIVERED THINE ENEMIFS INTO THINE HAND.
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By this we are admonished, alwaies to ioyne praise and thankesgiuing vnto God, with the petitions and supplications which we make vnto him,
By this we Are admonished, always to join praise and thanksgiving unto God, with the petitions and supplications which we make unto him,
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as S. Paul also sheweth vnto vs in his Epistle to the Philippians, when hee saith:
as S. Paul also shows unto us in his Epistle to the Philippians, when he Says:
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Let your desires and petitions be manifest to God. That is to say, bite not vpon the bit saith hee, as the infidels do,Let your Desires and petitions be manifest to God. That is to say, bite not upon the bit Says he, as the Infidels do,
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when as they see this thing were good and fit for mee. They complaine.
when as they see this thing were good and fit for me. They complain.
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But wherefore? Their hearts are euen closed vp, and neuer come vnto GOD to craue at his hands the things which they want.
But Wherefore? Their hearts Are even closed up, and never come unto GOD to crave At his hands the things which they want.
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And therfore the Apostle saith in that place, Poure put your petitions, thoughts, and desires before God:
And Therefore the Apostle Says in that place, Pour put your petitions, thoughts, and Desires before God:
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that is to say, whē you know your selues to want this thing and that:
that is to say, when you know your selves to want this thing and that:
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seeke for the benefite where it is, and there you may finde it, to wit, in God:
seek for the benefit where it is, and there you may find it, to wit, in God:
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Let your praiers, supplications, and thankesgiuings, shewe that you are before God: & when you haue praied as I haue before said:
Let your Prayers, supplications, and thanksgivings, show that you Are before God: & when you have prayed as I have before said:
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Let your thankesgiuing bee conioyned with your petitions.
Let your thanksgiving be conjoined with your petitions.
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For, if we pray murmuringly, & with a grieued and discontented minde, that is to blaspheme his holie name.
For, if we pray murmuringly, & with a grieved and discontented mind, that is to Blaspheme his holy name.
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And therefore our praiers must be a sacrifice of a sweet smelling sauour.
And Therefore our Prayers must be a sacrifice of a sweet smelling savour.
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For we do him great wrong and iniurie when as we will make him to submit him selfe and be subiect to our appetites,
For we do him great wrong and injury when as we will make him to submit him self and be Subject to our appetites,
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and not be contented with his fauour and grace.
and not be contented with his favour and grace.
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We see then why we ought to be roundly admonished, as often as we pray vnto God, to render vnto him also praise and thanks,
We see then why we ought to be roundly admonished, as often as we pray unto God, to render unto him also praise and thanks,
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& yeeld our selues wholly to his will, and acknowledge and confesse, all the benefits which we haue receiued at his hands:
& yield our selves wholly to his will, and acknowledge and confess, all the benefits which we have received At his hands:
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as in the Psalme it is said:
as in the Psalm it is said:
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Call vpon me in the day of thy trouble, and I will heare thee 〈 ◊ 〉 and thou shalt praise and glorifie me. Call upon me in the day of thy trouble, and I will hear thee 〈 ◊ 〉 and thou shalt praise and Glorify me.
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And after this sort, wee see howe Melchisedech doth here the like as touching Abram. Now, that we may the more familyarly comprehend this matter, we are to note, that our praiers are to haue regard as wel vnto the time past,
And After this sort, we see how Melchizedek does Here the like as touching Abram. Now, that we may the more familyarly comprehend this matter, we Are to note, that our Prayers Are to have regard as well unto the time past,
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as vnto the time to come, & for the time past, to confesse vnto God the benefits which we haue alreadie receiued of him:
as unto the time to come, & for the time past, to confess unto God the benefits which we have already received of him:
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and for the time to come, to craue of his maiestie, that it would please him to continue and perseuere the same his mercie vnto vs as he hath begun, euen vnto the end.
and for the time to come, to crave of his majesty, that it would please him to continue and persevere the same his mercy unto us as he hath begun, even unto the end.
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Now we are here especially to note this one thing:
Now we Are Here especially to note this one thing:
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that althogh Abram was so mightily aduanced, as to be made the father of the faithfull, to be blessed of God with all vertues,
that although Abram was so mightily advanced, as to be made the father of the faithful, to be blessed of God with all Virtues,
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and to haue a most excellent spirit of faith:
and to have a most excellent Spirit of faith:
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yet Melchisedech neuertheles told him that hee was continually to go forward and increase from grace to grace vnto the ende,
yet Melchizedek nevertheless told him that he was continually to go forward and increase from grace to grace unto the end,
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and daily haue recourse vnto God to call vppon him.
and daily have recourse unto God to call upon him.
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For, when he blessed him, he read him eftsoones a lesson, which hee was well to looke vnto,
For, when he blessed him, he read him eftsoons a Lesson, which he was well to look unto,
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and to practise the same also all the daies of his life.
and to practise the same also all the days of his life.
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If it behoued then Abram, continually to call vpon God, what graces soeuer he had receiued,
If it behooved then Abram, continually to call upon God, what graces soever he had received,
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and how honourable soeuer he was, and yet notwithstanding must alwaies bee exercised in praiers and supplications:
and how honourable soever he was, and yet notwithstanding must always be exercised in Prayers and supplications:
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what then shall become of vs that are so far inferiour vnto him in all these things? Thus then wee see,
what then shall become of us that Are so Far inferior unto him in all these things? Thus then we see,
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why I haue said that our praiers should haue respect vnto the time to come, seeing wee haue alwaies need of God his helpe, to haue mercie vpon vs,
why I have said that our Prayers should have respect unto the time to come, seeing we have always need of God his help, to have mercy upon us,
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and heale vs, and more and more to encrease his graces in vs. And besides, these praiers of ours must haue regard vnto the times past, concerning our giuing;
and heal us, and more and more to increase his graces in us And beside, these Prayers of ours must have regard unto the times past, Concerning our giving;
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of thanks and praises vnto him for the same: that is, we must protest that whatsoeuer good wee haue commeth from him:
of thanks and praises unto him for the same: that is, we must protest that whatsoever good we have comes from him:
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and bee so contented as that although wee should be neuer so much vexed and grieued:
and be so contented as that although we should be never so much vexed and grieved:
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yet must we still reioyce, forsomuch as we haue knowne and proued him to bee a father vnto vs,
yet must we still rejoice, forsomuch as we have known and proved him to be a father unto us,
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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.
and hath also showed himself to be such a one in deed, by reason of the benefits which he hath heretofore bestowed upon us And this is it which we Are Here to observe.
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As concerning the words of Melchisedech, BLESSED BE GOD WHICH HATH DELIVERED THINE ENEMIES INTO THINE HAND.
As Concerning the words of Melchizedek, BLESSED BE GOD WHICH HATH DELIVERED THINE ENEMIES INTO THINE HAND.
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The same telleth vs that all victorie commeth from GOD.
The same Telleth us that all victory comes from GOD.
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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.
And also that Abram through his own industry, prowess, and valour, discomfit not the Kings of whom mention is made: but GOD which conducted him.
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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:
True it is, that Abram surprised his enemies in the night, as we have herd, and he did it Because he was no expert man of war:
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now to what ende serueth all this, saue onely to shewe that it was GOD whiche gaue him that prosperous successe? Wee see also, that although DAƲID had a strong and mightie araie,
now to what end serveth all this, save only to show that it was GOD which gave him that prosperous success? we see also, that although DAƲID had a strong and mighty array,
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and had valiant and renowmed souldiers, and himselfe likewise an expert man of warre, besides, that God had made him a king, yet hee saith:
and had valiant and renowned Soldiers, and himself likewise an expert man of war, beside, that God had made him a King, yet he Says:
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That it was God that had giuen him the feet of an Hart, that it was he that had aduanced him, That it was God that had given him the feet of an Heart, that it was he that had advanced him,
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and so strengthened him, as that he brake in sunder the barres of brasse, & that it was he that had ouerthrowne his enemie.
and so strengthened him, as that he brake in sunder the bars of brass, & that it was he that had overthrown his enemy.
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Dauid then protesteth that there was nothing in him as of himselfe that got him all his victories.David then protesteth that there was nothing in him as of himself that god him all his victories.
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Seeing then that Dauid who in the iudgement of men had the means to discomfit his enemies,
Seeing then that David who in the judgement of men had the means to discomfit his enemies,
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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:
and yet Confesses without hypocrisy, that all was to be attributed unto God, and unto himself, to the end, that his name might thereby be glorified:
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what shall we then say Abram, who neuer in all his life followed the warres,
what shall we then say Abram, who never in all his life followed the wars,
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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,
neither yet ever knew, as a man would say, how to draw a sword? And yet notwithstanding, that he should vanquish such a multitude of people, who were already puffed up with presumption, by reason they had discomfited their enemies,
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and pilled and sacked fiue Cities: and therefore we must needs conclude, that it was the Lord which did it.
and peeled and sacked fiue Cities: and Therefore we must needs conclude, that it was the Lord which did it.
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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,
Now Therefore how ever it is, we Are to gather from this place, that if we lift up but one of our fingers, we must confess it to be God that conducteth us thereunto, to the end we might not take upon us any thing with a presumptuous arrogance,
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as if we could do any thing of our selues, and were men of abilitie and great power.
as if we could do any thing of our selves, and were men of ability and great power.
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Let those then which are to take in hand warres, or gouernments of common weales,
Let those then which Are to take in hand wars, or governments of Common weals,
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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.
or any other matters of importance, put themselves into rhe hands of God, knowing that it is not without cause that he is called the God of Hosts.
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And thus much for this point. Moreouer, wee are to apply this vnto a second vse:
And thus much for this point. Moreover, we Are to apply this unto a second use:
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which is concerning the spirituall power that is giuen vnto vs to surmount & ouercome Sathan, with all,
which is Concerning the spiritual power that is given unto us to surmount & overcome Sathan, with all,
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and whatsoeuer is against our saluation:
and whatsoever is against our salvation:
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We fight not (faith Paul ) against flesh & blood, but against principalities & powers in high places, We fight not (faith Paul) against Flesh & blood, but against principalities & Powers in high places,
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& against the diuels which haue fiery dartes flying. Thus wee see how wee must bee exercised.& against the Devils which have fiery darts flying. Thus we see how we must be exercised.
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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.
Seeing then that the Devil is our principal enemy, and that the darts, swords, and all the means which he hath to hurt us, Are spiritual, let us Learn to call upon our God.
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For, what power haue we? Or what agilitie? And therefore it is God that must fight for vs,
For, what power have we? Or what agility? And Therefore it is God that must fight for us,
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and let vs bee quiet & stil, and stand as if we had our hands bound behind vs:
and let us be quiet & still, and stand as if we had our hands bound behind us:
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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 not so neither, but that we must do our endeavours: Because all the faithful must valiantly fight against the lusts of their Flesh:
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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,
and yet must the power come from above, and they Adulterate all opinion of their freewill and strength, which is the Drunkenness of Popery,
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when as they proudly lift themselues vp against GOD.
when as they proudly lift themselves up against GOD.
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To bee short, wee must therefore (I say) acknowledge that we can do nothing as of our selues,
To be short, we must Therefore (I say) acknowledge that we can do nothing as of our selves,
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neither as concerning our bodies or yet our soules. But seeing that God hath taken the charge vpon him to conduct vs:
neither as Concerning our bodies or yet our Souls. But seeing that God hath taken the charge upon him to conduct us:
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let vs vnderstand and bee fullie perswaded, that hee hath strength inough for vs, and that wee can doo nothing without him,
let us understand and be Fully persuaded, that he hath strength enough for us, and that we can do nothing without him,
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and yet are able to do all things by him and through him.
and yet Are able to do all things by him and through him.
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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,
Let us now prostrate our selves and fallen down before the majesty of our good God, in acknowledging our oftences, beseeching him to touch us daily more and more with such Repentance,
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as that wee may groane to obtaine forgiuenes of all our iniquities which make vs indebted ynto him:
as that we may groan to obtain forgiveness of all our iniquities which make us indebted ynto him:
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& seeke after him by that meane which he hath establushed vs in:
& seek After him by that mean which he hath establushed us in:
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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,
that is, by the mean of our Lord and Saviour Iesus christ, knowing that sith we Are reconciled by his death and passion, that God will not leave us,
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but accept vs for his welbeloued children, although wee bee miserable wretched creatures, full of sinne and iniquitie.
but accept us for his well-beloved children, although we be miserable wretched creatures, full of sin and iniquity.
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Morcouer, that it would please him by his holy spirit so to streng then vs,
Morcouer, that it would please him by his holy Spirit so to streng then us,
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as that wee may feele that the principall power and dominion was not giuen in vaine vnto our Lord and Sauiour Iesus Christ,
as that we may feel that the principal power and dominion was not given in vain unto our Lord and Saviour Iesus christ,
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for so much as he hath enriched vs with spirituall blessings, of which in our owne nature we are altogither bare.
for so much as he hath enriched us with spiritual blessings, of which in our own nature we Are altogether bore.
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That he will not onely shew vs this fauour, but vnto all other people also, &c.
That he will not only show us this favour, but unto all other people also, etc.
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THE THIRD SERMON, of Melchisedech, wherein is treated of the vse and right of tithes, and also of an oath. Gen. Cap. 14.
THE THIRD SERMON, of Melchizedek, wherein is treated of the use and right of Tithes, and also of an oath. Gen. Cap. 14.
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And Abram gaue tithe of all vnto Melchisedech.
And Abram gave tithe of all unto Melchizedek.
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21 Then the king of Sodome saide to Abram, giue me the persons and take the goods to thy selfe.
21 Then the King of Sodom said to Abram, give me the Persons and take the goods to thy self.
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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.
22 And Abram said to the King of Sodom, I have lift up mine hand unto the Lord the most high God, possessor of heaven and earth.
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23 That I will not take of all that is thine, so much as a thread or shoolatchet,
23 That I will not take of all that is thine, so much as a thread or Shoolatchet,
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lest thou shouldest saie, I haue made Abram rich.
lest thou Shouldst say, I have made Abram rich.
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24 Saue onely that, which the yoong men haue eaten, and the part of the men which went with mee, Aner, Eshcol,
24 Save only that, which the young men have eaten, and the part of the men which went with me, Aner, Eshcol,
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and Mamre, let them take their parts.
and Mamre, let them take their parts.
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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,
IT was yesterday handled by us At large, that Melchizedek, of whom mention Here is made, was a figure & image of our Lord and Saviour Iesus christ,
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because hee was in dignitie aboue Abram, who was the Father of the Church:
Because he was in dignity above Abram, who was the Father of the Church:
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and as it is likewise said in the Psalme, That the Redeemer that was to come, should not be onely a king,
and as it is likewise said in the Psalm, That the Redeemer that was to come, should not be only a King,
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but also a priest after the order of Melchisedech. We haue also shewed why all this was spoken, to what purpose it serueth vs,but also a priest After the order of Melchizedek. We have also showed why all this was spoken, to what purpose it serveth us,
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and what benefite wee receiue thereby.
and what benefit we receive thereby.
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Lastly, the blessing likewise was set foorth, that is, that through the power of the office and order which was in Melchisedech, Abram was blessed, thereby to shew that all our praiers should bee abhominable before the maiestie of God,
Lastly, the blessing likewise was Set forth, that is, that through the power of the office and order which was in Melchizedek, Abram was blessed, thereby to show that all our Prayers should be abominable before the majesty of God,
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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.
and be able to obtain nothing At his hands, without Iesus christ made Intercession for us, which office is attributed unto him in the holy scripture.
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Now it is here said, That Abram gaue tithe of all vnto Melchisedech.
Now it is Here said, That Abram gave tithe of all unto Melchizedek.
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This therefore declareth a priestly dignitie that was in Melchisedech, as is well remembred by the Apostle.
This Therefore Declareth a priestly dignity that was in Melchizedek, as is well remembered by the Apostle.
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We must not hereupon, certainly collect, whether these wordes haue relation to the spoile, or to Abram his owne goods.
We must not hereupon, Certainly collect, whither these words have Relation to the spoil, or to Abram his own goods.
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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.
For seeing he received no part of the spoil to benefit himself, it is not likely that he meant to give unto Melchizedek that thing which lee took not to be his own.
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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.
But he had Another manner of reason & diversity of his acknowledgement unto God, and to apply the benefit unto his own use, for the enriching of himself.
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Neuertheles how euer it is, it is sufficient that wee hold that which i• certain, that is to say, that Abram protesteth that hee acknowledged Melchisedech to be Gods priest.
Nevertheless how ever it is, it is sufficient that we hold that which i• certain, that is to say, that Abram protesteth that he acknowledged Melchizedek to be God's priest.
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For if he had serued Idols, or vsurped any dignitie which belonged not vnto him, Abram had done very ill in giuing him tithe:
For if he had served Idols, or usurped any dignity which belonged not unto him, Abram had done very ill in giving him tithe:
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because wee know, that to offer sacrifice vnto Idols is to honour them, and to forsake God.
Because we know, that to offer sacrifice unto Idols is to honour them, and to forsake God.
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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, that Leuy which was yet in Abrams loynes, paide tithes:
This oblation then of Abram must needs testify and approve the priesthood of Melchizedek. And Therefore we see why the Apostle comparing the ancient priesthood of the law, with the priesthood of our Lord and Saviour Iesus christ, Says, that Levy which was yet in Abrams loins, paid Tithes:
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that is to say, was subiect to that law. Wee might also alledge the like of Iudah, of whome our Sauiour Christ came.
that is to say, was Subject to that law. we might also allege the like of Iudah, of whom our Saviour christ Come.
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Howbeit that is easily answered, to wit, that Melchisedech cannot be seperated from our Lord and Sauiour Iesus Christ,
Howbeit that is Easily answered, to wit, that Melchizedek cannot be separated from our Lord and Saviour Iesus christ,
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because hee representeth him, and that all the excellency which in him dependeth hereon, in that hee is the figure of Iesus Christ.
Because he Representeth him, and that all the excellency which in him dependeth hereon, in that he is the figure of Iesus christ.
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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,
And Therefore the Apostle by great reason shows, that he to whom the right of Tithes by the law appertained, was yet notwithstanding under Melchizedek. We must Therefore from hence conclude, that our Lord and Saviour Iesus christ is Far more excellent then ever was Aaron, or yet all his Successors,
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albeit they were in that respect seperated as it were from the companie of men.
albeit they were in that respect separated as it were from the company of men.
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And when the priest had all his priestly garments vpon him, it was but to shew that hee was as •n Angell of God, which might come neare vnto his maiestie:
And when the priest had all his priestly garments upon him, it was but to show that he was as •n Angel of God, which might come near unto his majesty:
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being a Mediator to blot •ut the iniquities, and transgressions of the •eople.
being a Mediator to blot •ut the iniquities, and transgressions of the •eople.
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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 notwithstanding that all this was so, yet nevertheless, the Apostle shows that our Lord and Saviour Iesus christ Far excelled him in honour,
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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 must be exalted above all the figures of the law, that men thereby might see him to be the very truth and substance of them all.
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And that although men did take all the shadowes that euer were for a time,
And that although men did take all the shadows that ever were for a time,
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yet should they profite nothing, and should be all of none effect, except they came to the true paterne.
yet should they profit nothing, and should be all of none Effect, except they Come to the true pattern.
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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,
Let us Therefore well Consider, that when Abram offered all the Tithes to Melchizedek, that it was to show, that although God should establish soon After an order of priesthood in his people,
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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,
yet that it did not whit derogate from the priesthood of our Lord and Saviour Iesus christ, which was already figured in the person of Melchizedek, as it was At that time already established ▪ Moreover,
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as concerning the giuing of tithes vnto ye priests, we see that Abrā did it before there was any law written:
as Concerning the giving of Tithes unto you Priests, we see that Abrā did it before there was any law written:
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and therefore it is without all doubt, that it was the spirit of God which induced him and pricked him foreward thereunto.
and Therefore it is without all doubt, that it was the Spirit of God which induced him and pricked him forward thereunto.
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For, Moses doth not recite here, this to bee a thing done at rando• & without reason:
For, Moses does not recite Here, this to be a thing done At rando• & without reason:
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but rather declareth that God ratified the office of Melchisedech, forsomuch as hee meant to make him his priest,
but rather Declareth that God ratified the office of Melchizedek, forsomuch as he meant to make him his priest,
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and that Abram acknowledged him to be so.
and that Abram acknowledged him to be so.
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Howbeit, wee must not from hence gather that there was any general law for the same,
Howbeit, we must not from hence gather that there was any general law for the same,
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ne yet that the faithfull were bound to paie tithes, except that God also had instituted it in his law:
ne yet that the faithful were bound to pay Tithes, except that God also had instituted it in his law:
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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:
which was done not only Because they should honour him with the fruits of the earth, with protestation that they Come all of his mere bounteous liberality:
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neither was it simply for the maintenance of the Ministers of the Aultar, that is to say,
neither was it simply for the maintenance of the Ministers of the Altar, that is to say,
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for the maintenance of those that serued in the temple:
for the maintenance of those that served in the temple:
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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, as it was said to Abram: Thy seed shall possesse the land.
but Because they Come of the seed of Abram. So that one part of the land belonged unto them, who were to take possession thereof, as it was said to Abram: Thy seed shall possess the land.
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Leuy should haue bin a chief man in the house of Abram: and yet he was thrust out of it:Levy should have been a chief man in the house of Abram: and yet he was thrust out of it:
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& 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,
& in stead of him, were two chief men made of the house of Ioseph: to wit, Ephraim and Manasses. Here we see that Levy was deprived of his inheritance,
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albeit •t was before assigned vnto him by God him selfe. And that is the reason why his successors are recompensed with tithes.
albeit •t was before assigned unto him by God him self. And that is the reason why his Successors Are recompensed with Tithes.
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Now God did this for two reasons:
Now God did this for two Reasons:
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the first is, because they should not bee distracted neither from the seruice which was committed to their charge, ne yet from doctrine.
the First is, Because they should not be distracted neither from the service which was committed to their charge, ne yet from Doctrine.
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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:
For God chosen not the Priests under the law, for performing of the ceremonies only: but for Another reason of which the Prophet Malachy speaks:
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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. that is, he ordained them to be his ambassadors, to the end we should demand from their lips the true knowledge & pure enterpretation of the law.
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Wherefore because the priestes might haue leisure inough to attend vpon the seruice of the Temple, and to teach the people:
Wherefore Because the Priests might have leisure enough to attend upon the service of the Temple, and to teach the people:
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the tithes were appointed for them. And for that cause also, were they dispersed all the country ouer.
the Tithes were appointed for them. And for that cause also, were they dispersed all the country over.
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They had no seueral and proper pertition, to say that they might dwell in any one certaine country as the rest did:
They had no several and proper petition, to say that they might dwell in any one certain country as the rest did:
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but were sowen here and there:
but were sown Here and there:
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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.
to the end there should be no corner in the world where God not would have his messengers & Lawyers to keep his people in awe.
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Here (I saie) we see the reason why GOD would haue them to haue the tithes,
Here (I say) we see the reason why GOD would have them to have the Tithes,
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and not busie themselues about tilling and sowing of the earth.
and not busy themselves about tilling and sowing of the earth.
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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,
The second reason is this, that if they had possessed the earth, God had not been known to be Lord and master as he was,
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when as Leuiticall priests were become as it were his Receiuers, and had sent them in his name to take vpon them the superioritie,
when as Levitical Priests were become as it were his Receivers, and had sent them in his name to take upon them the superiority,
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& to demand the homage which was due vnto him vpon the earth.
& to demand the homage which was due unto him upon the earth.
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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,
And beside, although the children of Israel received that which was due unto them by succession and inheritance of their father Abram, yet for all that God as it were would seem to show unto them that the earth was his,
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& kept the proprietie therof vnto himself, & that they possessed the same with this cōdition, that what soeuer they had, they must hold as of him,
& kept the propriety thereof unto himself, & that they possessed the same with this condition, that what soever they had, they must hold as of him,
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& 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:
& show the same also in deed & in Effect to be so. And therewithal also, that there should be Oblations bestowed upon the poor, of those Tithes:
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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,
for it is not said that the Priests should eat and drink up all, but keep themselves within compass, thereby to show that they were not exempt from the general law,
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but were beholden to God for the food which they did eat, and that all came from his pure & meere goodnes.
but were beholden to God for the food which they did eat, and that all Come from his pure & mere Goodness.
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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,
We see then how that the Tithes which were contained in the law were especially for the people of Israel. And yet notwithstanding the Tithes were very Common among the Heathen,
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euen for kings, princes, and noble men.
even for Kings, Princes, and noble men.
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Wee see likewise by prophane histories, that they were also exac•ed, and that in some countries they exacted more then in other some, according to the •ertilitie and goodnes of the soile:
we see likewise by profane histories, that they were also exac•ed, and that in Some countries they exacted more then in other Some, according to the •ertilitie and Goodness of the soil:
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for it was •ot so great a charge to the husbandmen •hat had fatte soyles and plentifull bearyng groundes, to pay the eight part,
for it was •ot so great a charge to the husbandmen •hat had fat soils and plentiful bearing grounds, to pay the eight part,
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as it was to •hose that had but leane and barren ground, to paie the tenth part.
as it was to •hose that had but lean and barren ground, to pay the tenth part.
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But bee as bee may, this worde Tythe or Tenth, hath beene a common and ordinary amongst all nations.
But be as be may, this word Tithe or Tenth, hath been a Common and ordinary among all Nations.
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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,
And all Princes and great men as I have already said, since the Gospel was received, have bestowed part of the Tithes towards the maintenance of the Ministers of the word,
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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:
as is very great reason, according to the saying of Saint Paul, That they which ministered At the Alter in the old Testament were maintained, that they which At this day sacrifice unto God After a more excellent manner, that is, which win Souls unto him, to make of them Sacrifices unto his majesty, that they should also be as well provided for and maintained:
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and although GOD hath not quallified how nor by what manner of reuenue they should bee mainteined,
and although GOD hath not qualified how nor by what manner of revenue they should be maintained,
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yet is there a lawe for it.
yet is there a law for it.
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Now then, sith God hath been knowne through the preaching of the Ghospell, a Christian order and lawe hath been made,
Now then, sith God hath been known through the preaching of the Gospel, a Christian order and law hath been made,
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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 the giving and bestowing of one part of Tithes. And herein we may see the deceit of the Pope and of his shavelings:
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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, when they handle the law of Tithes in their Canonas, they take it as if it were transferred to them After that Iesus christ had put an end unto the priesthood of Levy. All these Are very leasings, falsifying the holy scripture, & wickedly corrupting the same.
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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,
For we see to the contrary, as hath been before showed, that it is long ago since, that it was not known what the paying of Tithes was by virtue of the law of Moses ▪ and they were always paid either to the Emperor,
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or to some other perticuler great men. But now sith the thing hath bin so ordeined (so therin be no abuse,
or to Some other particular great men. But now sith the thing hath been so ordained (so therein be no abuse,
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and to make men belieue contrary to all truth, that it came from the holy scripture:
and to make men believe contrary to all truth, that it Come from the holy scripture:
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but to be taken for a politike law.) Let vs hold that rule which Saint Paul setteth downe:
but to be taken for a politic law.) Let us hold that Rule which Saint Paul sets down:
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to wit, That wee musle not the mouth of the Oxe when hee trauelleth to feede vs: to wit, That we musle not the Mouth of the Ox when he travelleth to feed us:
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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.
and Therefore it Stands with a Far greater reason, that they which preach the Doctrine of the Gospel, ordained in so excellent an estate, should not be abridged and deprived of their maintenance, but be very well waged.
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Now as I haue alreadie saide, when tithes and such like are bestowed vnto a good vse:
Now as I have already said, when Tithes and such like Are bestowed unto a good use:
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we must not so straightly looke into the matter, as to aske the cause why it is so,
we must not so straightly look into the matter, as to ask the cause why it is so,
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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,
as many fantastical Fellows will, who At this day could be contented to turn the Whole world upside down saying, Oh, it is no time now to pay Tithes,
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for seeing the thing hath been so long abused, it is no reason it should any longer continue.
for seeing the thing hath been so long abused, it is no reason it should any longer continue.
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Then must wee by their saying scrape out all:
Then must we by their saying scrape out all:
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for they think that Christianitie consisteth in changing the colour of the Sunne and the Moone.
for they think that Christianity Consisteth in changing the colour of the Sun and the Moon.
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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 if there be any thing that is to be amended, as I have said, as if the Papists have brought in any false opinion, let that be utterly abolished.
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But in the meane while, let vs hold vs vnto al good ordenance:
But in the mean while, let us hold us unto all good ordnance:
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to wit, let the tithes and all such things that are for the maintenance of the poore, and the Ministers:
to wit, let the Tithes and all such things that Are for the maintenance of the poor, and the Ministers:
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let these thinges bee reduced vnto their lawfull vse, and let not vnsaciable wide gullets deuour all.
let these things be reduced unto their lawful use, and let not unsatiable wide gullets devour all.
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Let them not consume them vpon their superfluities, in pompes, drunkennes, and other dissolutenes:
Let them not consume them upon their superfluities, in pomps, Drunkenness, and other dissoluteness:
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but let them know, that these are holy goods, which ought to be reserued for the vse of the Church,
but let them know, that these Are holy goods, which ought to be reserved for the use of the Church,
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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.
as well for the maintenance of the poor as I have already said, as also for the feeding of those which serve God and his people.
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Thus wee see, that it was fit wee should touch by the way, the lawe concerning tithes:
Thus we see, that it was fit we should touch by the Way, the law Concerning Tithes:
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and let vs now go on with that which followeth. Moses now returneth to the king of Sodome, of whō he had before spoken:
and let us now go on with that which follows. Moses now returns to the King of Sodom, of whom he had before spoken:
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and ceaseth to speake of Melchisedech. Hee saith, that the king of Sodome would haue nothing els but the personnes,
and ceases to speak of Melchizedek. He Says, that the King of Sodom would have nothing Else but the personnes,
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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,
and leave all the spoil to Abram: As if he would have said, that he demanded no whit of that which was taken from him by his enemies,
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for hee knew verie well that Abram had wonne it by conquest: he onely required but the persons and his dwelling place.
for he knew very well that Abram had won it by conquest: he only required but the Persons and his Dwelling place.
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Wee know not whether he did this hipocritically yea or no, considering that all was in Abrā his hands,
we know not whither he did this hipocritically yea or no, considering that all was in Abrā his hands,
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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.
or whither he Thought in truth that he was worthy of all, and that it was enough that he and his people were rescued from the hands of his enemies.
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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.
But how ever it was, it is said that Abram refused that offer, that he would take nothing that was his, no not so much as a thread or a Shoolatchet.
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That is to saie, not the worth of a pinne as wee commonly say: saue that, saith hee, which the yoong men haue eaten:
That is to say, not the worth of a pin as we commonly say: save that, Says he, which the young men have eaten:
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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.
for they Come not thither to pay any reckoning, and beside, they could have no less reward for venturing their lives to deliver the Sodomites.
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Well sir, as for that which they haue eaten, let that, I say, alone:
Well sir, as for that which they have eaten, let that, I say, alone:
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but as for those that came with mee Aner, Eshcol, and Mamre, they must needes haue their portion of the spoyle:
but as for those that Come with me Aner, Eshcol, and Mamre, they must needs have their portion of the spoil:
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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:
for I will abridge them of no whit of their benefit, neither is it for me to impose a law or matter of necessity upon them:
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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.
I am liberal, and Therefore I can in no wise straighten nor measure them. Let them then take their shares, as for me, I will have nothing.
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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,
And for the better confirming of his speech, he Says, I have lifted up my hand unto the Lord the most high GOD, possessor of heaven and earth, as if he would have said, that he had sworn and would perform it,
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because it was not lawfull for him to call backe his word, and so thereby stoppe his mouth about the matter.
Because it was not lawful for him to call back his word, and so thereby stop his Mouth about the matter.
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Wee see heere, that Abram his meaning was to eschue all offences, when as hee refused to reape anie benefite of anie thing that was his.
we see Here, that Abram his meaning was to eschew all offences, when as he refused to reap any benefit of any thing that was his.
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For if the warre which hee had taken in hand was lawfull, that then hee might iustly reserue to himselfe, in the iudgement of men, whatsoeuer he had taken:
For if the war which he had taken in hand was lawful, that then he might justly reserve to himself, in the judgement of men, whatsoever he had taken:
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but beause he would shew that hee was not carried away with a couetous desire,
but Because he would show that he was not carried away with a covetous desire,
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and that hee tooke not armes vpon him for gaine, hee said, That he would not haue no not so much as one thread of his:
and that he took not arms upon him for gain, he said, That he would not have no not so much as one thread of his:
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and that in saying thus, ( To the end thou shouldest not say, that thou hast enriched Abram it is certaine that hee was not ambitious.
and that in saying thus, (To the end thou Shouldst not say, that thou hast enriched Abram it is certain that he was not ambitious.
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As oftentimes, we shall see men of great minde that do willingly desire to enrich themselues with other mens goods:
As oftentimes, we shall see men of great mind that do willingly desire to enrich themselves with other men's goods:
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but because they feare the shame & reproaches of the world, they will yet for fashions sake, shew therein a kind of constancy. Howbeit, Abram did not so:
but Because they Fear the shame & Reproaches of the world, they will yet for fashions sake, show therein a kind of constancy. Howbeit, Abram did not so:
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but as I haue said, hee did it because hee would not haue the name of God through his occasion bee euill spoken of.
but as I have said, he did it Because he would not have the name of God through his occasion be evil spoken of.
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For it might bee said, what I beseech you? This man, for any thing that wee can yet see, hath hitherto shewed himselfe to be very simple,
For it might be said, what I beseech you? This man, for any thing that we can yet see, hath hitherto showed himself to be very simple,
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and that he worshipped God by himselfe, and is wonderfull deuout:
and that he worshipped God by himself, and is wonderful devout:
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hee saith that hee forsooke his country at the commandement of God, and yet hee maketh warre, robbeth and spoileth,
he Says that he forsook his country At the Commandment of God, and yet he makes war, robbeth and spoileth,
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and therefore any man may see that hee is no better then a theefe.
and Therefore any man may see that he is no better then a thief.
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Here wee see that vnder the name of Abram, the name of God had been hazarded vnto many slaunders.
Here we see that under the name of Abram, the name of God had been hazarded unto many slanders.
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And this is the cause also why hee kept himselfe within compasse. Now this is written for our learning.
And this is the cause also why he kept himself within compass. Now this is written for our learning.
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For, in the first place we are to obserue this rule, that it is not mough that our consciences be pure before God,
For, in the First place we Are to observe this Rule, that it is not mough that our Consciences be pure before God,
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but we must also procure (as S. Paul thereof sheweth vs an example) To bee reputed and well thought of amongst our neighbours:
but we must also procure (as S. Paul thereof shows us an Exampl) To be reputed and well Thought of among our neighbours:
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And why? because they might not condemne vs, by reason they shuld haue this opinion of vs that we would do no euil thing,
And why? Because they might not condemn us, by reason they should have this opinion of us that we would do no evil thing,
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but rather stir them vp to well doing.
but rather stir them up to well doing.
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True it is, that we shall neuer be able to escape the bitings and barkings of many dogs:
True it is, that we shall never be able to escape the bitings and barkings of many Dogs:
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yea and although wee were without all blot and blemish, yet will they neuer leaue slaundering and euil speaking of vs:
yea and although we were without all blot and blemish, yet will they never leave slandering and evil speaking of us:
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for the sonne of Gnd had his part that way, and all the Prophets and Apostles were also charged with false reports.
for the son of Gnd had his part that Way, and all the prophets and Apostles were also charged with false reports.
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And therefore (as S Paul saith in another place) wee must be alwaies readie to do good,
And Therefore (as S Paul Says in Another place) we must be always ready to do good,
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& yet to be euill spoken of, to be wonderfully scoffed at, reproched and iniuried, for that must be our reward:
& yet to be evil spoken of, to be wonderfully scoffed At, reproached and injuried, for that must be our reward:
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& yet notwithstanding, we must as much as in vs lieth, not giue any occasion to such as hunt after it,
& yet notwithstanding, we must as much as in us lies, not give any occasion to such as hunt After it,
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but stoppe their mouthes to the end the name of God, as I haue alreadie said, be not euil spoken of through our default.
but stop their mouths to the end the name of God, as I have already said, be not evil spoken of through our default.
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Here we see then wherein we are to follow Abram, that is, wee must vnderstand that we are looked vnto on euery side:
Here we see then wherein we Are to follow Abram, that is, we must understand that we Are looked unto on every side:
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yea and although wee were not, yet we owe this duetie vnto our neighbours, not to giue any offence vnto those that are weake:
yea and although we were not, yet we owe this duty unto our neighbours, not to give any offence unto those that Are weak:
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who by vs might take any euill example.
who by us might take any evil Exampl.
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For let vs bee assured that there will be alwaies wicked men to seeke to accuse vs, to picke quarrels against vs and defame vs:
For let us be assured that there will be always wicked men to seek to accuse us, to pick quarrels against us and defame us:
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but yet for all this, (as I haue alreadie sayd,) let vs be cleare aboard and guiltles.
but yet for all this, (as I have already said,) let us be clear aboard and guiltless.
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For it is the will of God that we should be, as it were, set vppon a scaffold, to carry his name and badge,
For it is the will of God that we should be, as it were, Set upon a scaffold, to carry his name and badge,
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as S. Paul saith to the Philippians, and on the other side, shine before the wicked:
as S. Paul Says to the Philippians, and on the other side, shine before the wicked:
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and although they bee froward and peruerse people, yet let vs walke before them holily and godly:
and although they be froward and perverse people, yet let us walk before them holily and godly:
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that thereby they may be ashamed, not being able to finde any thing in vs wherby we may be euill spoken of:
that thereby they may be ashamed, not being able to find any thing in us whereby we may be evil spoken of:
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and that they may by that means be made more inexcusable, when as they shall see vs serue God in integritie of life,
and that they may by that means be made more inexcusable, when as they shall see us serve God in integrity of life,
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and themselues addicted to all fraud, villanies, and such like. Thus we see how wee are to put in practise this doctrine.
and themselves addicted to all fraud, villainies, and such like. Thus we see how we Are to put in practise this Doctrine.
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Now, as concerning Abram his act, wee see here what a good conscience he had.
Now, as Concerning Abram his act, we see Here what a good conscience he had.
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For if wane be once taken in hand, we think then that it is lawfull for vs to do what we lust,
For if wane be once taken in hand, we think then that it is lawful for us to do what we lust,
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as it is said in an auncient prouerbe, That when warres are on foote, then lawes cease:
as it is said in an ancient proverb, That when wars Are on foot, then laws cease:
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although in deed there is pollicie and lawe, because it is then more requisite then in the time of peace:
although in deed there is policy and law, Because it is then more requisite then in the time of peace:
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and there must bee also a kinde of superioritie, to the end euery Captaine might be obeyed, that all souldiers might attend vppon their Ensigne or Colours, that men might not hazard themselues at all aduentures,
and there must be also a kind of superiority, to the end every Captain might be obeyed, that all Soldiers might attend upon their Ensign or Colours, that men might not hazard themselves At all adventures,
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and also be verie vigilant to beware of the enemy. And therefore these things which concerne the factes of Armes, ought to haue rules, lawes, and statutes:
and also be very vigilant to beware of the enemy. And Therefore these things which concern the facts of Arms, ought to have rules, laws, and statutes:
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and yet notwithstandyng it is impossible to haue anie warres without the committing of many outrages,
and yet notwithstanding it is impossible to have any wars without the committing of many outrages,
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And this is it also, why all such as thinke to drawe their swordes, ought to feare and tremble as often as they thinke of the taile and sequele that it draweth after it.
And this is it also, why all such as think to draw their swords, ought to Fear and tremble as often as they think of the tail and sequel that it draws After it.
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For it is impossible but that in such a mixture there must bee a great number of innocentes slaine, many houses, fatherles children, and widowes sacked and spoyled:
For it is impossible but that in such a mixture there must be a great number of innocentes slain, many houses, fatherless children, and Widows sacked and spoiled:
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and that the goods of such as are most impotent, shall be taken from them, according as the souldiour shall finde himselfe to want:
and that the goods of such as Are most impotent, shall be taken from them, according as the soldier shall find himself to want:
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and ouer & besides all this, if they shall want munition, & that the belly thinketh it shall suffer famine, they will spare nothing.
and over & beside all this, if they shall want munition, & that the belly Thinketh it shall suffer famine, they will spare nothing.
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Thus we see how warre it selfe bringeth alwaies with it confusion.
Thus we see how war it self brings always with it confusion.
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Moreouer, they that goe a warfare, although they haue neuer so lawfull titles, and can shew great reason and cause, to induce them thereunto,
Moreover, they that go a warfare, although they have never so lawful titles, and can show great reason and cause, to induce them thereunto,
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yea and be enforced as it were of necessitie to follow it:
yea and be Enforced as it were of necessity to follow it:
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yet notwithstanding they will not sticke to take libertie inough and dispense with themselues in whatsoeuer they do:
yet notwithstanding they will not stick to take liberty enough and dispense with themselves in whatsoever they do:
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for thus they wil say, If mine enemy had vanquished mee, what would hee haue done? Doo you thinke that hee would haue spared either me or mine? Out of doubt if he had conquered mee, hee woulde haue put to sacke all that I had had, all had gone to hauocke:
for thus they will say, If mine enemy had vanquished me, what would he have done? Doo you think that he would have spared either me or mine? Out of doubt if he had conquered me, he would have put to sack all that I had had, all had gone to havoc:
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and sith it is so, why should not I doo the lyke? Thus wee see how they which make warre dispense with themselues & take such libertie,
and sith it is so, why should not I do the like? Thus we see how they which make war dispense with themselves & take such liberty,
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as that they thinke they do no hurt when as they spoile and scrape togither whatsoeuer commeth next to hand:
as that they think they do not hurt when as they spoil and scrape together whatsoever comes next to hand:
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and yet we see that Abram dealt not so.
and yet we see that Abram dealt not so.
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True it is, that when the children of Israel entred the land of Canaan, they sacked the whole country before them.
True it is, that when the children of Israel entered the land of Canaan, they sacked the Whole country before them.
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But why? because the Lord had so commanded them, and therefore they could none otherwise do:
But why? Because the Lord had so commanded them, and Therefore they could none otherwise doe:
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yea they were also most rigoriously plagued, because they spared the inhabitants of the land.
yea they were also most rigoriously plagued, Because they spared the inhabitants of the land.
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And besides, God threatened them, that if they left any one of them aliue, that they should be as goades in their sides,
And beside, God threatened them, that if they left any one of them alive, that they should be as goads in their sides,
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and as thornes or prickes in their eies. But in this case there is a perticuler reason:
and as thorns or pricks in their eyes. But in this case there is a particular reason:
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for Abram was not appointed by God to put on Armes to purge the Citie of Sodom & the neighbour Cities, of their inhabitants,
for Abram was not appointed by God to put on Arms to purge the city of Sodom & the neighbour Cities, of their inhabitants,
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nor yet to haue rule ouer them.
nor yet to have Rule over them.
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For he went not onely to recouer his Nephew Lot: although by that meanes God had also compassion of the Sodomites & their neighbors,
For he went not only to recover his Nephew Lot: although by that means God had also compassion of the Sodomites & their neighbours,
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because he would for a little while defer the vengeance which he had prepared for them:
Because he would for a little while defer the vengeance which he had prepared for them:
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Abram therfore knowing the reason why he had taken Armes vppon him, tooke not libertie, nor yet sought cunningly to excuse himselfe, as such as hunt after gaine do:Abram Therefore knowing the reason why he had taken Arms upon him, took not liberty, nor yet sought cunningly to excuse himself, as such as hunt After gain do:
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but said that hee would take nothing.
but said that he would take nothing.
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And yet for all that he could not abridge Aner, Eshcol, and Mamre, of any portion that was due vnto them,
And yet for all that he could not abridge Aner, Eshcol, and Mamre, of any portion that was due unto them,
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because they were men ouer whom he had no gouernment. For they came thither with him of good wil:
Because they were men over whom he had no government. For they Come thither with him of good will:
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and beeing his friends and allies ayded him, to the ende to bring backe his Nephew Lot: and therfore would in no wise take any of their right from them.
and being his Friends and allies aided him, to the end to bring back his Nephew Lot: and Therefore would in no wise take any of their right from them.
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Here on the one side wee see what a temperate man Abram was, and on the other side we see,
Here on the one side we see what a temperate man Abram was, and on the other side we see,
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although he tooke not the worth of a pinne, yet could it not so fare with him,
although he took not the worth of a pin, yet could it not so fare with him,
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but that he receiued thereby Iosse and domage, and that such as were in his company could not chuse but be spoyled:
but that he received thereby Joss and damage, and that such as were in his company could not choose but be spoiled:
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which thing more manifestly sheweth, that whosoeuer hee is that shall begin to make warre,
which thing more manifestly shows, that whosoever he is that shall begin to make war,
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yea although hee might be as it were as an Angell of heauen, that cared not either for gold or siluer,
yea although he might be as it were as an Angel of heaven, that cared not either for gold or silver,
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and had rather die then vouchsafe once to gaine the worth of an halfepenny, vnder pretence that hee had aduentured his life:
and had rather die then vouchsafe once to gain the worth of an halfpenny, under pretence that he had adventured his life:
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yet notwithstanding, that warre of it selfe bringeth alwaies with it many sinnes and iniquities, or els wonderfull excesse:
yet notwithstanding, that war of it self brings always with it many Sins and iniquities, or Else wonderful excess:
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and although it might iustly be said to be lawfull, yet can it not be chosen but that great outrage will be committed,
and although it might justly be said to be lawful, yet can it not be chosen but that great outrage will be committed,
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and many men come home by weeping crosse as wee say:
and many men come home by weeping cross as we say:
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for, one man shall haue his house set on fire, another shall be robbed, another rifled euen to his verie bedstraw,
for, one man shall have his house Set on fire, Another shall be robbed, Another rifled even to his very bedstraw,
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and another shall be so spoyled of all his wares, as that hee shall bee left starke bare.
and Another shall be so spoiled of all his wares, as that he shall be left stark bore.
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And therfore whensoeuer there is open warres, there must needs be weeping & wailing, and wringing of hands:
And Therefore whensoever there is open wars, there must needs be weeping & wailing, and wringing of hands:
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wherefore, wee ought continually to be admonished to bee as it were close fisted:
Wherefore, we ought continually to be admonished to be as it were close fisted:
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and take heede how they enter into such confusions, as that there can be found no remedy against them,
and take heed how they enter into such confusions, as that there can be found no remedy against them,
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albeit they carried such a mind with them in their gouernment, as the very Angels do, as I haue alreadie said.
albeit they carried such a mind with them in their government, as the very Angels do, as I have already said.
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To bee short, they that iustly defend themselues, and are enforced so to do, ought yet so wisely and warily to behaue thēselues,
To be short, they that justly defend themselves, and Are Enforced so to do, ought yet so wisely and warily to behave themselves,
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918
as that they folow at least the steps of our father Abram. And if it cannot otherwise be auoided,
as that they follow At least the steps of our father Abram. And if it cannot otherwise be avoided,
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919
but that there must be great excesse, great losse & spoile committed, yet let thē at ye least resolue thus with thēselues, not to take war in hand rashly, of self wil, and for spoile:
but that there must be great excess, great loss & spoil committed, yet let them At the least resolve thus with themselves, not to take war in hand rashly, of self will, and for spoil:
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920
but that it bee done for the iust defence of a country, when as it shalbe inuaded by some wicked & mischieuous violēce.
but that it be done for the just defence of a country, when as it shall invaded by Some wicked & mischievous violence.
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921
For, men may defend themselues against any king or prince, if so be they wil set vpon such as are desirous to liue peaceably, and craue their friendship.
For, men may defend themselves against any King or Prince, if so be they will Set upon such as Are desirous to live peaceably, and crave their friendship.
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922
Let men then haue alwaies this regard not to be ambitious & high minded, ne yet desire another mans wealth:
Let men then have always this regard not to be ambitious & high minded, ne yet desire Another men wealth:
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923
or els if any man wil take armes vpon him, let him looke wel to that which is here spoken of Abram ▪ and conforme himselfe after his example.
or Else if any man will take arms upon him, let him look well to that which is Here spoken of Abram ▪ and conform himself After his Exampl.
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924
For the holie Ghost meant not to commend him only because he was not couetous, & cared not for gold nor siluer:
For the holy Ghost meant not to commend him only Because he was not covetous, & cared not for gold nor silver:
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925
but hath set him before vs as a glasse, to the end to learne vs what rule to follow to do the like.
but hath Set him before us as a glass, to the end to Learn us what Rule to follow to do the like.
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926
For, we may finde out fond excuses inough to couer our careles spoiling & robbing:
For, we may find out found excuses enough to cover our careless spoiling & robbing:
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but that wil not serue our turnes without we conforme vs vnto the example of our father Abram. And this is it that we are to learn from this place.
but that will not serve our turns without we conform us unto the Exampl of our father Abram. And this is it that we Are to Learn from this place.
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Howbeit, Abram contented not himself simply and plainly to say thus vnto the king of Sodom: but he also sweare withal,
Howbeit, Abram contented not himself simply and plainly to say thus unto the King of Sodom: but he also swear withal,
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929
& said that he had bound himself by an oath, to the end to stop all mouthes,
& said that he had bound himself by an oath, to the end to stop all mouths,
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930
and cut of all exceptions that the king might not go farther & say, wel it were better for thee to take the spoile:
and Cut of all exceptions that the King might not go farther & say, well it were better for thee to take the spoil:
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931
no saith Abram, I wil stand to that I haue sayd. And besides, I haue lifted vp my hand vnto the Lord the most high God.
no Says Abram, I will stand to that I have said. And beside, I have lifted up my hand unto the Lord the most high God.
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Now this manner of speech, of lifting vp the hand, is because that men which are blockish and earthlie ▪ might be put in minde when they sweare, by some signe & token, that it is as it were to cal God to witnes as iudge.
Now this manner of speech, of lifting up the hand, is Because that men which Are blockish and earthly ▪ might be put in mind when they swear, by Some Signen & token, that it is as it were to call God to witness as judge.
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933
In very deed the word of it self importeth as much, when as we wil say I protest before God,
In very deed the word of it self imports as much, when as we will say I protest before God,
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934
or as God is my witnesse, or God plague me els.
or as God is my witness, or God plague me Else.
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935
Now, when we vse this manner of speech, our haires of our heads should stand vpright if we lye,
Now, when we use this manner of speech, our hairs of our Heads should stand upright if we lie,
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or vse any kinde of deceit, for God will not forsake himselfe to agree vnto our leasings,
or use any kind of deceit, for God will not forsake himself to agree unto our leasings,
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937
for if he should, hee must needes aduihilate his owne maiestie. For, he is as verily true, as his essence is vnchangeable.
for if he should, he must needs aduihilate his own majesty. For, he is as verily true, as his essence is unchangeable.
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The words then are sufficient inough of themselues:
The words then Are sufficient enough of themselves:
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howbeit we are so blockish and dull, as that we had great need to haue some helpes to put vs in mind,
howbeit we Are so blockish and dull, as that we had great need to have Some helps to put us in mind,
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940
and therewithall to make vs tremble before his maiestie when we sweare, & therfore we see why in all ages men were wont to lift vp their handes,
and therewithal to make us tremble before his majesty when we swear, & Therefore we see why in all ages men were wont to lift up their hands,
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and that by God his owne conduction.
and that by God his own conduction.
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942
And men lifted vp their handes in a solemne oath, euen as wee doo when wee pray.
And men lifted up their hands in a solemn oath, even as we do when we pray.
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For, when we lift vp our hands, it is as much as if we besought God to come downe from heauen to helpe vs:
For, when we lift up our hands, it is as much as if we besought God to come down from heaven to help us:
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not that he chaungeth his place, but that he so spreadeth forth his power as that wee may feele him to bee present in graunting our petitions.
not that he changeth his place, but that he so spreadeth forth his power as that we may feel him to be present in granting our petitions.
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Thus we see how by ceremonie and our outward gesture, we shew that our praiers conioyne vs vnto God,
Thus we see how by ceremony and our outward gesture, we show that our Prayers conjoin us unto God,
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and that by them wee enter heauen through faith, and that God for his part, descendeth vnto vs, to shew himselfe to bee at hand.
and that by them we enter heaven through faith, and that God for his part, Descendeth unto us, to show himself to be At hand.
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Euen so also it is saide of an oath, when as we lift vp our handes, that is, as if we should say:
Eve so also it is said of an oath, when as we lift up our hands, that is, as if we should say:
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I call God to witnesse, and that I am here before him when as I speake:
I call God to witness, and that I am Here before him when as I speak:
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949
that if I deale deceitfully, it is as much as if I stained and violated his maiestie.
that if I deal deceitfully, it is as much as if I stained and violated his majesty.
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950
Now wee see the meaning of these words.
Now we see the meaning of these words.
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951
And let vs here note, that the oath of the faithfull, ought to be rightly weighed, two or three times:
And let us Here note, that the oath of the faithful, ought to be rightly weighed, two or three times:
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952
for they that vse it, in taking the name of God also vpō euery light occasion of speech, shew themselues to be contemners thereof.
for they that use it, in taking the name of God also upon every Light occasion of speech, show themselves to be contemners thereof.
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953
For, if we reuerenced the name of God as it deserueth, without doubt wee would not so vainly tosse it vp and downe,
For, if we reverenced the name of God as it deserves, without doubt we would not so vainly toss it up and down,
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954
as men vse to tosse Tennis balles:
as men use to toss tennis balls:
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955
for when we heare othes tossed vp and downe in many mens mouths, by that we may perceiue them to be wicked, godles,
for when we hear Oaths tossed up and down in many men's mouths, by that we may perceive them to be wicked, godless,
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956
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:
and profane men, and such as in deed know not God At all. Now, they will not in any wise confess that they know not God:
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957
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:
for, when a man shall hear them both in market place and street swear continually: and thereupon reprove them, this by and by is their answer:
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958
O good sir, I promise you for mine owne part, I feare God: surely sir, it seemeth you do so with lye and all.
Oh good sir, I promise you for mine own part, I Fear God: surely sir, it seems you do so with lie and all.
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959
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,
For out of all doubt, if we do Fear him in deed, it would be seen by our Sobrium and wise taking of his name in our mouths,
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960
& not by prophaning of the same.
& not by profaning of the same.
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961
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,
And in very deed, when as we shall thoroughly Consider what is the cause of an oath, assuredly we shall continually provoke God against us,
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962
if we abuse and corrupt the same.
if we abuse and corrupt the same.
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963
For, as S. Paul saith, Mortall men sweare by one greater then themselues, and God sweareth by himselfe,
For, as S. Paul Says, Mortal men swear by one greater then themselves, and God Sweareth by himself,
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964
because there is none greater then himself. And therfore in all othes the name of God must be put in.Because there is none greater then himself. And Therefore in all Oaths the name of God must be put in.
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965
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:
It is very true, that when a man shall say, By God, it is not expressly said word by word, that God plagueth and Executeth vengeance:
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966
men will not so say, but it is inogh that his name is there put in as iudge.
men will not so say, but it is inogh that his name is there put in as judge.
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967
After what sort then so euer wee speake, God is not to be so fisted withal:
After what sort then so ever we speak, God is not to be so fisted withal:
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968
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.
and beside, we shall gain nothing At his hands to use any sophistication with him, for without doubt the shame will still Light upon our own Heads.
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969
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.
Moreover, if any man At any time would rightly deliver an oath, it is most certain that God shall there be nam and called to witness.
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970
Now, he cannot be a witnesse without also he be a iudge.
Now, he cannot be a witness without also he be a judge.
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971
And besides, there is now & then cursing and banning, that is to say, a man wil beseech God to plague him as he deserueth,
And beside, there is now & then cursing and banning, that is to say, a man will beseech God to plague him as he deserves,
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972
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.
when soever he abuseth his holy name, we see also why it is so often said in the holy scripture, God do thus and thus unto me, that is to say, God plague me both in body and soul.
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973
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,
In other places this is not expressed, but there is only an if, and is an interrupted kind of speech as in this place, I have lifted up my hands unto the Lord most high God,
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974
if so be I take any thing thereof. if so be I take any thing thereof.
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975
Now what is the meaning of this? We must thus vnderstand it, Let GOD bee iudge,
Now what is the meaning of this? We must thus understand it, Let GOD be judge,
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976
and plague mee if I lye, and speake not the truth.
and plague me if I lie, and speak not the truth.
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977
This broken and interrupted kinde of speech, sheweth that when wee should sweare, wee must bee helde backe as it were with a byt:
This broken and interrupted kind of speech, shows that when we should swear, we must be held back as it were with a bit:
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to the ende wee do not lightly and vnaduisedly prouoke the wrath of God.
to the end we do not lightly and unadvisedly provoke the wrath of God.
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For, out of all doubt, they which sweare often and at randon, are euerie time forsworne,
For, out of all doubt, they which swear often and At random, Are every time forsworn,
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because they are things that goe hand in hand togither:
Because they Are things that go hand in hand together:
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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,
so that when soever we hear any man swear At the Table or in the streets, a man may boldly say unto him, My friend, you do not only abuse the name of God,
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but are also forsworne when as the name of god is thus profaned in your mouth:
but Are also forsworn when as the name of god is thus profaned in your Mouth:
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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.
we Are Therefore to keep us within the bounds of sobriety, when as we must needs take the name of God so in our mouths.
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But here by the way may rise a question: whether it was lawfull for Abram to sweare for so small a matter:
But Here by the Way may rise a question: whither it was lawful for Abram to swear for so small a matter:
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for it is sayd, Thou shalt not take the name of thy Lorde thy God in vaine.
for it is said, Thou shalt not take the name of thy Lord thy God in vain.
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And therfore could not Abram haue been contented to haue sayd plainly, no: I will not haue one iote of anie thing:
And Therefore could not Abram have been contented to have said plainly, no: I will not have one jot of any thing:
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but whatsoeuer hath been taken from thee. I will deliuer it thee againe with mine owne hand:
but whatsoever hath been taken from thee. I will deliver it thee again with mine own hand:
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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:
for, I will not be the Richer by one farthing of that is thine. A man would think that if he had said thus it had been enough:
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howbeit we see what the hipocrisie of men is:
howbeit we see what the hypocrisy of men is:
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for, for honesties sake, men will offer wonderful much, and yet they which will thus speake, haue a clean contrary meaning in their harts.
for, for Honesties sake, men will offer wondered much, and yet they which will thus speak, have a clean contrary meaning in their hearts.
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Thus we see, that they think that a man is not boūd whē he maketh any such offer in words:
Thus we see, that they think that a man is not bound when he makes any such offer in words:
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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:
for they say, that it is but a superfluous kind of speech, Because they think not that men which have such a civil courage with them, have either faith or honesty in them, forsomuch as most men Are Subject thereunto:
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and therefore it stood Abram vpon, to sweare.
and Therefore it stood Abram upon, to swear.
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And besides, it behoued him also to free himselfe from all kinde of temptation, and so hold himselfe within the compasse of his duetie,
And beside, it behooved him also to free himself from all kind of temptation, and so hold himself within the compass of his duty,
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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,
as that although he might lawfully enrich himself with Another man his goods, yet that he should then abstain from giving himself any such liberty,
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and withdraw himselfe from doing any such thing, by vertue of the oath which hee had sworne.
and withdraw himself from doing any such thing, by virtue of the oath which he had sworn.
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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,
we see now hereby, that it was not without cause that Abram said that he had sworn, to the end the King of Sodom should by no means have cause to reply,
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and also for that there was a law, which enforced him to abstaine from doing of any thing that might breed an offence,
and also for that there was a law, which Enforced him to abstain from doing of any thing that might breed an offence,
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and whereby God likewise might bee nothing esteemed of among the heathen.
and whereby God likewise might be nothing esteemed of among the heathen.
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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.
Moreover, we have also Another thing to Consider in that he Says, (That he haa lifted up his hand unto the Lord God most high, possessor of heaven and earth) Even as Melchizedek in like sort used the same Form when he gave the blessing.
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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.
For, Abram was not contented to call the name of God to witness, but he would also express what manner of God it was that he worshipped.
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Wee know well inough that the world was at that time full of idolatry and superstition,
we know well enough that the world was At that time full of idolatry and Superstition,
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& 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.
& yet every man had the name of God in his Mouth, even as At this day the heathen will greatly brag that they honour God.
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For, the Turkes, Iewes, and Papists, wil not sticke to abuse this holy name:
For, the Turkes, Iewes, and Papists, will not stick to abuse this holy name:
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howbeit, it is but a polluting thereof, forsomuch as the Turkes worship that which they haue deuised of their owne braines,
howbeit, it is but a polluting thereof, forsomuch as the Turkes worship that which they have devised of their own brains,
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and so blaspheme the liuing God. For as Saint Iohn saith, Hee that hath not the Sonne, hath not the Father:
and so Blaspheme the living God. For as Saint John Says, He that hath not the Son, hath not the Father:
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for, when as the Sonne is not honoured, the Father receiueth that as a shame done to himselfe. for, when as the Son is not honoured, the Father receiveth that as a shame done to himself.
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For, his liuely image must not bee contemned, neither must there be any despight done vnto his maiestie.
For, his lively image must not be contemned, neither must there be any despite done unto his majesty.
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And therefore the Turkes worship nothing els but the diuell vnder the name of God.
And Therefore the Turkes worship nothing Else but the Devil under the name of God.
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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 as for the Papists, when as we shall tell them that Iesus christ is our Advocate, they can in no wise abide that,
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and yet dare they not altogither deny the holy scripture:
and yet Dare they not altogether deny the holy scripture:
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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,
for that is an heretical and an offensive proposition, Because men take occasion from thence to say, that the men and women Saints do not make Intercession for us For,
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when we speake of the free remission of our sins:
when we speak of the free remission of our Sins:
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and that we ought not to amuse our selues about that idolatrous & most abominable hellish Masse of theirs:
and that we ought not to amuse our selves about that idolatrous & most abominable hellish Mass of theirs:
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they are so madde withall, as that to them, it were a far greater offence once to sweare by that Idoll the Masse,
they Are so mad withal, as that to them, it were a Far greater offence once to swear by that Idol the Mass,
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then to blaspheme the name of God an hundreth times. Thus then we see, that the religion of the papists is most hellish.
then to Blaspheme the name of God an Hundredth times. Thus then we see, that the Religion of the Papists is most hellish.
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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 as for the Iewes, they do utterly renounce our Lord and Saviour Iesus christ. we have now already showed that the son cannot be separated from the father:
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and hauing reiected him, they haue shut themselues cleane out of the doores, and forsaken the principall couenant which God made with them:
and having rejected him, they have shut themselves clean out of the doors, and forsaken the principal Covenant which God made with them:
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to wit, because they will not be partakers of the saluation which our Lorde and Sauiour Iesus Christ bringeth with him.
to wit, Because they will not be partakers of the salvation which our Lord and Saviour Iesus christ brings with him.
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Thus we see how they abuse the name of God in euerie condition. And so hath it been euen from Abram his time.
Thus we see how they abuse the name of God in every condition. And so hath it been even from Abram his time.
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We see here then why hee calleth him the Eternall, and soone alter the most high God:
We see Here then why he calls him the Eternal, and soon altar the most high God:
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because hee would discerne him from the Idols of the Heathen.
Because he would discern him from the Idols of the Heathen.
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For the very Heathen right well knew, that there was a most high and excellent heauenly nature:
For the very Heathen right well knew, that there was a most high and excellent heavenly nature:
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but yet they had euer a desire to haue a warren of pety gods after their owne will & pleasure.
but yet they had ever a desire to have a warren of Petty God's After their own will & pleasure.
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Abram was far from that, & saith, that there is none but the eternal, which is the most high God.Abram was Far from that, & Says, that there is none but the Eternal, which is the most high God.
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And withall he addeth, Possessor of heauen & earth:
And withal he adds, Possessor of heaven & earth:
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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:
to show that God is not in heaven as fantastical Heads imagine, as to say that he Sitteth there, only to behold that which is done in the world:
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& cōtenteth himself that he once made all things: & now letteth vs alone scipping & leaping here below vp & downe like Frogs.
& contents himself that he once made all things: & now lets us alone scipping & leaping Here below up & down like Frogs.
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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.
But Abram shows that he had not so blockish an opinion of his majesty, but attributeth unto him an infinite power that spreadeth it self all over both henen & earth.
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And this is done to make vs walke in his fear, and to aduertise vs that we are alwaies before his eies:
And this is done to make us walk in his Fear, and to advertise us that we Are always before his eyes:
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& that both our wits & very thoughts shal come in a reckning before him:
& that both our wits & very thoughts shall come in a reckoning before him:
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for God is not the possessor of heauen & earth to eate & feed, & to do nothing els:
for God is not the possessor of heaven & earth to eat & feed, & to do nothing Else:
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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.
he is not possessor of them to make nothing but dumb shows with them: but contents himself also with his alone & infinite majesty, having in himself all blessedness.
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And although hee had neuer created anie thing, yet had he been therby no whit either lessened nor encreased.
And although he had never created any thing, yet had he been thereby no whit either lessened nor increased.
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And therefore when he is thus called, it is to shew, that he hath all things in subiection,
And Therefore when he is thus called, it is to show, that he hath all things in subjection,
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and that we must all answere before him: and that hee so ruleth the world, as that nothing is hid from him:
and that we must all answer before him: and that he so Ruleth the world, as that nothing is hid from him:
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and that his office is so to sound the thoughtes, and to examine all our wordes and deeds,
and that his office is so to found the thoughts, and to examine all our words and Deeds,
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as that being possessor both of heauen & earth, he is also with all, our Lord and Iudge.
as that being possessor both of heaven & earth, he is also with all, our Lord and Judge.
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Thus wee see why this title is imposed vpon him, because wee might walke here as before his maiestie.
Thus we see why this title is imposed upon him, Because we might walk Here as before his majesty.
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We should haue a wise catch of it to hunt after secret corners, seeing that all things shal come to light:
We should have a wise catch of it to hunt After secret corners, seeing that all things shall come to Light:
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and if so be we did thinke at this day to deceiue him with our cunning shifts,
and if so be we did think At this day to deceive him with our cunning shifts,
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yet will it in the end light all vpon our owne heads.
yet will it in the end Light all upon our own Heads.
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Againe, when as God is named to be possessor of heauen & earth, we are aduertised to loue him as our nource Father,
Again, when as God is nam to be possessor of heaven & earth, we Are advertised to love him as our nurse Father,
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and to feare him as our Iudge.
and to Fear him as our Judge.
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For, he is possessour of heauen and earth, because hee is the chiefe ruler ouer vs,
For, he is possessor of heaven and earth, Because he is the chief ruler over us,
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and must appeare before his iudgement seate, to receiue whatsoeuer we haue done in our bodies, whither it be good or ill.
and must appear before his judgement seat, to receive whatsoever we have done in our bodies, whither it be good or ill.
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This is the possession which he hath in heauen and earth. Now he possesseth not this for himselfe onely:
This is the possession which he hath in heaven and earth. Now he Possesses not this for himself only:
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but bountifully of his infinite goodnes, bestoweth vpon vs whatsoeuer we want, because he hath created all things for our vse.
but bountifully of his infinite Goodness, bestoweth upon us whatsoever we want, Because he hath created all things for our use.
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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 Therefore we cannot be but villainous ingrateful people, when as we hear the infinite power and Goodness of our God thus spoken of,
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and do by experience also feele the same, if wee endeuour not ourselues eftsoons to loue him, and yeeld vnto him obedience.
and do by experience also feel the same, if we endeavour not ourselves eftsoons to love him, and yield unto him Obedience.
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And vnder this word Heauen also, not only the benefites which we receiue by the Sun and Starres are set before vs,
And under this word Heaven also, not only the benefits which we receive by the Sun and Stars Are Set before us,
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but the angels likewise are here put in amongst, that we might learne to conforme our selues like vnto them.
but the Angels likewise Are Here put in among, that we might Learn to conform our selves like unto them.
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If then such noble creatures as they are, haue none other regard but to apply themselues vnto his seruice:
If then such noble creatures as they Are, have none other regard but to apply themselves unto his service:
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what shall become of vs poore wormes of the earth, or rather straying wilde beastes,
what shall become of us poor worms of the earth, or rather straying wild beasts,
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when as wee shall do nothing els but rebell against his maiestie, in giuing our selues ouer vnto our filthy lusts & appetites.
when as we shall do nothing Else but rebel against his majesty, in giving our selves over unto our filthy Lustiest & appetites.
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Is it not too too great a shame for vs, to see the Angels so humble, as I haue already said:
Is it not too too great a shame for us, to see the Angels so humble, as I have already said:
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& 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:
& our selves to be so proud & rebellious? Here we see them in sum what we Are to Remember, that whensoever we shall speak of God, we must always join his power with his essence:
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and not suffer this word, God, so lightly to passe through our lippes as many men do,
and not suffer this word, God, so lightly to pass through our lips as many men do,
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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,
but we must know, that as he is Eternal, and hath made all things, that he hath also reserved unto himself the dominion & Rule over our Persons, our goods,
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and ouer all the rest of the creatures:
and over all the rest of the creatures:
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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,
and that we must know that we Are to render an account unto him, yea and that such an account as that we Are yet in the mean while exhorted notwithstanding to love him in deed and in truth,
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& submit our selues vnto his obedience:
& submit our selves unto his Obedience:
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for he wil not only win vs by force & violēce vnder the name of his maiesty,
for he will not only win us by force & violence under the name of his majesty,
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but also by the graces & benefits which hee bestoweth vpon vs, to the end wee might bee alured to come vnto him:
but also by the graces & benefits which he bestoweth upon us, to the end we might be allured to come unto him:
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so that in al our words, thoughts, & deeds, we alwaies haue regard to glorifie his holy name.
so that in all our words, thoughts, & Deeds, we always have regard to Glorify his holy name.
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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,
Let us now prostrate our selves before the majesty of our good God, in acknowledging our offences, beseeching him so to touch us with them,
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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,
as that we may be humbled before him, & be grieved with our selves and ashamed, to the end we may put our Whole trust in his mercy which he hath showed unto us in his only son,
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& haue all our refuge to him.
& have all our refuge to him.
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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:
And beside, that he so dearly redeemed us, as that we endeavour to dedicate our selves wholly unto him in purity both in body and soul:
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& do him such homage as that we may shew that indeed we desire not to liue to our selues:
& do him such homage as that we may show that indeed we desire not to live to our selves:
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but yeeld our selues wholly to serue him, sith it hath pleased him to receiue vs to himselfe.
but yield our selves wholly to serve him, sith it hath pleased him to receive us to himself.
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That he will not onely, &c.
That he will not only, etc.
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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:
THE FIRST SERMON, of Justification, preached by Master John Calvin. Gen. Cap. 15. 4 Then behold, the word of the Lord Come unto him, saying:
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this man shall not be thine heire, but one that shall come out of thine owne bowels, he shall be thine heire.
this man shall not be thine heir, but one that shall come out of thine own bowels, he shall be thine heir.
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5 Moreouer, he brought him foorth and sayd:
5 Moreover, he brought him forth and said:
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Looke vp now vnto Heauen, and tell the Stars if thou be able to number them:
Look up now unto Heaven, and tell the Stars if thou be able to number them:
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and hee said vnto him, so shall thy seed be. 6 And Abram belieued the Lord, & he counted that to him for righteousnes.
and he said unto him, so shall thy seed be. 6 And Abram believed the Lord, & he counted that to him for righteousness.
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WE heard yesterday, how Abram in making his moane vnto God, because he had neuer a childe to be his heire, mistrusted not the promise:
WE herd yesterday, how Abram in making his moan unto God, Because he had never a child to be his heir, Mistrusted not the promise:
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as many of vs will murmure and grudge, if hee by and by yeeldeth not vnto vs that we desire,
as many of us will murmur and grudge, if he by and by yields not unto us that we desire,
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and which best liketh vs. Now Abram would not do so, but contented himselfe that hee felt God to bee good and gracious vnto him,
and which best liketh us Now Abram would not do so, but contented himself that he felt God to be good and gracious unto him,
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and that hee was his, both in life and in death. For he neuer went further:
and that he was his, both in life and in death. For he never went further:
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but the thing which he only looked vnto, was, which way the promise might be accomplished.
but the thing which he only looked unto, was, which Way the promise might be accomplished.
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Now he had in very deed, promised the Redeemer: and for that cause was he so earnest to haue issue:
Now he had in very deed, promised the Redeemer: and for that cause was he so earnest to have issue:
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but not in any worldly respect as we haue heretofore said, but because he could not otherwise be persuaded that God loued him.
but not in any worldly respect as we have heretofore said, but Because he could not otherwise be persuaded that God loved him.
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And this is the rather confirmed by the promise which God made him:
And this is the rather confirmed by the promise which God made him:
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for hee granted him his request euen at the very first, & reproued him also for his doubting thereof,
for he granted him his request even At the very First, & reproved him also for his doubting thereof,
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because God had giuen him his word before.
Because God had given him his word before.
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For he said ( HE SHALL NOT BE THINE HEIRE, but one shall come out of thine own bowels, he shalbe thine heire.
For he said (HE SHALL NOT BE THINE HEIRE, but one shall come out of thine own bowels, he shall thine heir.
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No doubt of it, God many times graunteth vnto men their vnaduised requestes: but we see heere, that he aduowed his seruant Abrams desire.
No doubt of it, God many times granteth unto men their unadvised requests: but we see Here, that he avowed his servant Abrams desire.
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And it was not without cause, forsomuch as he craued nothing els but to haue the promise ratified by that meane that it was required:
And it was not without cause, forsomuch as he craved nothing Else but to have the promise ratified by that mean that it was required:
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but because he was ouer hastie, God said vnto him, no:
but Because he was over hasty, God said unto him, no:
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and repulsed his ouer vehement hotte desire, not but that hee might lawfully require to see the Redeemer:
and repulsed his over vehement hot desire, not but that he might lawfully require to see the Redeemer:
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howbeit wee must alwaies keepe a measure, and how euer it is, rest vppon the prouidence of God:
howbeit we must always keep a measure, and how ever it is, rest upon the providence of God:
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because he knoweth when it is best to do vs good.
Because he Knoweth when it is best to do us good.
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And therfore we must patiently abide his leisure, for, as the holie scripture saith, it is the verie propertie of faith so to do.
And Therefore we must patiently abide his leisure, for, as the holy scripture Says, it is the very property of faith so to do.
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To be short, we see here how God sheweth that Abrams request in desiring to haue issue liked him well, considering to what end he desired it.
To be short, we see Here how God shows that Abrams request in desiring to have issue liked him well, considering to what end he desired it.
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And because hee saw his weaknes hee would needes adde thereunto some confirmation:
And Because he saw his weakness he would needs add thereunto Some confirmation:
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and brought him out of his Tent, and said vnto him, (LOOKE ƲP NOW VNTO HEAVEN:
and brought him out of his Tent, and said unto him, (LOOKE ƲP NOW UNTO HEAVEN:
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and tell the Starres if thou be able, so shall thy seede bee.) But if there bee such an infinite number of Starres,and tell the Stars if thou be able, so shall thy seed be.) But if there be such an infinite number of Stars,
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as that they shall dazle thine eyes when thou wouldest looke vpon them to tell them:
as that they shall dazzle thine eyes when thou Wouldst look upon them to tell them:
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euen so shall thy seede, after such an vnaccustomed sort bee multiplied, as that men shall wonder thereat, by reason of the strangenes thereof.
even so shall thy seed, After such an unaccustomed sort be multiplied, as that men shall wonder thereat, by reason of the strangeness thereof.
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Now as we haue alreadie handled in the twelfth Chapter, this place cannot otherwise bee interpreted,
Now as we have already handled in the twelfth Chapter, this place cannot otherwise be interpreted,
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but that Iesus Christ is the head, and direct line as it were of the seed of Abram: for we shall heare hereafter, that Ismael was begotten,
but that Iesus christ is the head, and Direct line as it were of the seed of Abram: for we shall hear hereafter, that Ishmael was begotten,
cc-acp cst np1 np1 vbz dt n1, cc j n1 c-acp pn31 vbdr pp-f dt n1 pp-f np1: c-acp pns12 vmb vvi av, cst np1 vbds vvn,
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and yet for all that the promise was not accomplished:
and yet for all that the promise was not accomplished:
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notwithstanding that he was the naturall sonne of Abram, but not (as Saint Paul saith) the naturall sonne of the promise.
notwithstanding that he was the natural son of Abram, but not (as Saint Paul Says) the natural son of the promise.
c-acp cst pns31 vbds dt j n1 pp-f np1, cc-acp xx (c-acp n1 np1 vvz) dt j n1 pp-f dt n1.
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And therefore wee must not take this here to be a carnall generation:
And Therefore we must not take this Here to be a carnal generation:
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but looke higher, to wit, we must discerne betweene the children of Abram as they are in their estate and order, whereby they are knowne and aduowed to be the children of God,
but look higher, to wit, we must discern between the children of Abram as they Are in their estate and order, whereby they Are known and avowed to be the children of God,
cc-acp vvb jc, pc-acp vvi, pns12 vmb vvi p-acp dt n2 pp-f np1 c-acp pns32 vbr p-acp po32 n1 cc n1, c-crq pns32 vbr vvn cc vvn pc-acp vbi dt n2 pp-f np1,
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and those that bee bastardes, although they come of his race.
and those that be bastards, although they come of his raze.
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For although Isaac begot Esaw and Iaakob: and Esaw was the first borne and both of one woman:
For although Isaac begotten Esau and Jacob: and Esau was the First born and both of one woman:
p-acp cs np1 vvn np1 cc np1: cc np1 vbds dt ord vvn cc d pp-f crd n1:
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yet for all that, was Esaw turned quite and cleane out of the doores.
yet for all that, was Esau turned quite and clean out of the doors.
av c-acp d d, vbds np1 vvd av cc av-j av pp-f dt n2.
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Now, no man could perceiue the diuersitie why (of these two children) Iaakob should bee preferred before the other:
Now, no man could perceive the diversity why (of these two children) Jacob should be preferred before the other:
av, dx n1 vmd vvi dt n1 c-crq (pp-f d crd n2) np1 vmd vbi vvn p-acp dt n-jn:
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consideryng that they were conceiued both at one time, borne both at once, and besides, Esaw the first borne.
considering that they were conceived both At one time, born both At once, and beside, Esau the First born.
vvg cst pns32 vbdr vvn d p-acp crd n1, vvn d p-acp a-acp, cc a-acp, np1 dt ord vvn.
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And why then is hee accounted as a straunger, and to haue neyther roome nor place in this spirituall inheritance which GOD promised to Abrams posteritie? The reason is,
And why then is he accounted as a stranger, and to have neither room nor place in this spiritual inheritance which GOD promised to Abrams posterity? The reason is,
cc q-crq av vbz pns31 vvn p-acp dt n1, cc pc-acp vhi dx n1 ccx n1 p-acp d j n1 r-crq np1 vvd p-acp npg1 n1? dt n1 vbz,
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because the blessing was taken from him, and giuen to his yoonger brother: but yet he had the right of the first borne.
Because the blessing was taken from him, and given to his younger brother: but yet he had the right of the First born.
c-acp dt n1 vbds vvn p-acp pno31, cc vvn p-acp po31 jc n1: cc-acp av pns31 vhd dt n-jn pp-f dt ord vvn.
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Wee see heére then in summe, that if wee take all those to bee the seede of Abram which come of him as concerning the flesh, wee shall finde neither reason nor yet sound grounde heerein.
we see heére then in sum, that if we take all those to be the seed of Abram which come of him as Concerning the Flesh, we shall find neither reason nor yet found ground herein.
pns12 vvb av av p-acp n1, cst cs pns12 vvb d d pc-acp vbi dt n1 pp-f np1 r-crq vvb pp-f pno31 c-acp vvg dt n1, pns12 vmb vvi dx n1 ccx av j n1 av.
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Againe, although God adopted all the posteritie of Iaakob, yet was the greatest part of them made straungers vnto him.
Again, although God adopted all the posterity of Jacob, yet was the greatest part of them made Strangers unto him.
av, cs np1 vvn d dt n1 pp-f np1, av vbds dt js n1 pp-f pno32 vvd n2 p-acp pno31.
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Wee see also why GOD so oftentimes disavowed them by his Prophets.
we see also why GOD so oftentimes disavowed them by his prophets.
pns12 vvb av c-crq np1 av av vvn pno32 p-acp po31 n2.
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Wherefore there must needes bee a chiefe and principall one of this seede, or else we shall neuer bee able to haue the truth of this promise.
Wherefore there must needs be a chief and principal one of this seed, or Else we shall never be able to have the truth of this promise.
c-crq a-acp vmb av vbi dt j-jn cc j-jn crd pp-f d n1, cc av pns12 vmb av-x vbi j pc-acp vhi dt n1 pp-f d n1.
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No doubt of it they spake not onelye of Iesus Christ, as some haue ouer rawlye done:
No doubt of it they spoke not only of Iesus christ, as Some have over rawly done:
dx n1 pp-f pn31 pns32 vvd xx av-j pp-f np1 np1, c-acp d vhb a-acp av-j vdn:
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but this order also must bee kept, that is, wee must set Iesus Christ before vs,
but this order also must be kept, that is, we must Set Iesus christ before us,
cc-acp d n1 av vmb vbi vvn, cst vbz, pns12 vmb vvi np1 np1 p-acp pno12,
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and bee conioyned togither in him:
and be conjoined together in him:
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and then this vnion will cause vs to be holden and reputed the children of Abram. Wherefore there could bee no such seede as is here spoken of,
and then this Union will cause us to be held and reputed the children of Abram. Wherefore there could be no such seed as is Here spoken of,
cc av d n1 vmb vvi pno12 pc-acp vbi vvn cc vvn dt n2 pp-f np1. c-crq pc-acp vmd vbi dx d n1 c-acp vbz av vvn pp-f,
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except Iesus Christ were the head, and wee vnited to him as members of his bodie,
except Iesus christ were the head, and we united to him as members of his body,
c-acp np1 np1 vbdr dt n1, cc pns12 vvn p-acp pno31 p-acp n2 pp-f po31 n1,
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and thereby to be of the house of God, and so consequently of the house of Abram. Now we see that God made this seede to seeme small, that he might encrease it.
and thereby to be of the house of God, and so consequently of the house of Abram. Now we see that God made this seed to seem small, that he might increase it.
cc av pc-acp vbi pp-f dt n1 pp-f np1, cc av av-j pp-f dt n1 pp-f np1. av pns12 vvb cst np1 vvd d n1 pc-acp vvi j, cst pns31 vmd vvi pn31.
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And this is a kinde of dealing which seemeth straunge vnto the world: but wee must all be brought to be acquainted with this.
And this is a kind of dealing which seems strange unto the world: but we must all be brought to be acquainted with this.
cc d vbz dt n1 pp-f vvg r-crq vvz j p-acp dt n1: cc-acp pns12 vmb d vbi vvn pc-acp vbi vvn p-acp d.
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For according to the common opinion, when wee speake of seed, the first borne must bring in the second, and so all the rest: one after another.
For according to the Common opinion, when we speak of seed, the First born must bring in the second, and so all the rest: one After Another.
p-acp vvg p-acp dt j n1, c-crq pns12 vvb pp-f n1, dt ord vvn vmb vvi p-acp dt ord, cc av d dt n1: pi p-acp n-jn.
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Now, God dealeth otherwise, when as hee will haue seede:
Now, God deals otherwise, when as he will have seed:
av, np1 vvz av, c-crq c-acp pns31 vmb vhi n1:
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yea such a great number and multitude as that it would make a man abashed to see it,
yea such a great number and multitude as that it would make a man abashed to see it,
uh d dt j n1 cc n1 p-acp cst pn31 vmd vvi dt n1 vvn pc-acp vvi pn31,
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and GOD so cutteth off, abridgeth, and diminisheth it, as that in time it commeth so to passe, that it seemeth to bee as it were quyte and cleane consumed and no whit left thereof,
and GOD so cutteth off, Abridges, and diminisheth it, as that in time it comes so to pass, that it seems to be as it were quite and clean consumed and no whit left thereof,
cc np1 av vvz a-acp, vvz, cc vvz pn31, c-acp cst p-acp n1 pn31 vvz av pc-acp vvi, cst pn31 vvz pc-acp vbi c-acp pn31 vbdr av cc av-j vvn cc dx n1 vvd av,
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as in the tenth Chapter of his Prophet Isaiah he saith:
as in the tenth Chapter of his Prophet Isaiah he Says:
c-acp p-acp dt ord n1 pp-f po31 n1 np1 pns31 vvz:
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but hee doth it because hee would within a while after multiply the same beyond all mans reason and expectation:
but he does it Because he would within a while After multiply the same beyond all men reason and expectation:
cc-acp pns31 vdz pn31 c-acp pns31 vmd p-acp dt n1 p-acp vvi dt d p-acp d ng1 n1 cc n1:
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to the ende his wonderfull power might bee the better knowne, and all men thereby bee forceably driuen to worship him.
to the end his wonderful power might be the better known, and all men thereby be Forcibly driven to worship him.
p-acp dt n1 po31 j n1 vmd vbi dt av-jc vvn, cc d n2 av vbi av-j vvn pc-acp vvi pno31.
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For although there descended of Abram maruellous many people, as first of all, the twelue Tribes, besides the Ismaelites and the Idumeans:
For although there descended of Abram marvelous many people, as First of all, the twelue Tribes, beside the Ismaelites and the Idumeans:
p-acp cs a-acp vvn pp-f np1 j d n1, c-acp ord pp-f d, dt crd n2, p-acp dt np2 cc dt n2:
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yet was there neuer so great a multitude in his house, as came by the meanes of our Lorde Iesus Christ.
yet was there never so great a multitude in his house, as Come by the means of our Lord Iesus christ.
av vbds a-acp av-x av j dt n1 p-acp po31 n1, c-acp vvd p-acp dt n2 pp-f po12 n1 np1 np1.
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For they which apperteined not vnto Abram as concerning the flesh, were notwithstanding made his houshold meney.
For they which appertained not unto Abram as Concerning the Flesh, were notwithstanding made his household meney.
p-acp pns32 r-crq vvd xx p-acp np1 p-acp vvg dt n1, vbdr a-acp vvn po31 n1 n1.
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For as we shall hereafter see, he was the father of all the faithfull in generall.
For as we shall hereafter see, he was the father of all the faithful in general.
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Wherefore the posteritie of Abram was far greater, when as hee lessened that which descended of him concerning the flesh,
Wherefore the posterity of Abram was Far greater, when as he lessened that which descended of him Concerning the Flesh,
c-crq dt n1 pp-f np1 vbds av-j jc, c-crq c-acp pns31 vvd d r-crq vvd pp-f pno31 vvg dt n1,
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then if he had let them all to haue remained and continued still.
then if he had let them all to have remained and continued still.
av cs pns31 vhd vvn pno32 d pc-acp vhi vvn cc vvd av.
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1139
We are therefore heereby admonished, not to measure the workes of God according to our opinion and fantasie:
We Are Therefore hereby admonished, not to measure the works of God according to our opinion and fantasy:
pns12 vbr av av vvn, xx pc-acp vvi dt n2 pp-f np1 vvg p-acp po12 n1 cc n1:
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but giue place vnto his incomprehensible power, and be contented when he hath said the word, that he is of power able to accomplish the same,
but give place unto his incomprehensible power, and be contented when he hath said the word, that he is of power able to accomplish the same,
cc-acp vvb n1 p-acp po31 j n1, cc vbi vvn c-crq pns31 vhz vvn dt n1, cst pns31 vbz pp-f n1 j pc-acp vvi dt d,
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as hereafter it shall be more at large handled.
as hereafter it shall be more At large handled.
c-acp av pn31 vmb vbi av-dc p-acp j vvn.
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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,
In that God brought Abram out of his Tent where he dwelled, and made him look up to heaven to behold the Stars thereof, we shall not need to busy our selves about this childish subtlety,
p-acp cst np1 vvd np1 av pp-f po31 n1 c-crq pns31 vvd, cc vvd pno31 vvi a-acp p-acp n1 pc-acp vvi dt n2 av, pns12 vmb xx vvi pc-acp vvi po12 n2 p-acp d j n1,
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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.
as how God compareth the Church to the Stars, Because we Are Citizens of the Kingdom of heaven, Dwelling Here upon earth as Strangers, always travelling further.
c-acp c-crq np1 vvz dt n1 p-acp dt n2, c-acp pns12 vbr n2 pp-f dt n1 pp-f n1, vvg av p-acp n1 p-acp n2, av vvg av-jc.
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For this is not the meaning of the place.
For this is not the meaning of the place.
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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 also where we have heretofore spoken of dust, Some men in a speculative sort have Thought the Church to be there Set down under the image and figure of dust,
cc av c-crq pns12 vhb av vvn pp-f n1, d n2 p-acp dt j n1 vhb vvn dt n1 pc-acp vbi a-acp vvn a-acp p-acp dt n1 cc n1 pp-f n1,
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and that the world shuld make no account of it: these are nothing els but more trifling toyes, without any sound ground.
and that the world should make no account of it: these Are nothing Else but more trifling toys, without any found ground.
cc cst dt n1 vmd vvi dx n1 pp-f pn31: d vbr pix av p-acp dc j-vvg n2, p-acp d j n1.
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But we see why God set before his seruant Abram the Starres of heauen, to looke vppon them:
But we see why God Set before his servant Abram the Stars of heaven, to look upon them:
cc-acp pns12 vvb c-crq np1 vvd p-acp po31 n1 np1 dt n2 pp-f n1, pc-acp vvi p-acp pno32:
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1148
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.
even that he might behold his power, & not by his own discourse & reason judge of the truth of this promise, which in the natural conceit of man was incredible.
av cst pns31 vmd vvi po31 n1, cc xx p-acp po31 d n1 cc n1 n1 pp-f dt n1 pp-f d n1, r-crq p-acp dt j n1 pp-f n1 vbds j.
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For we shall neuer haue faith vntill such time as this fault bee amended and corrected:
For we shall never have faith until such time as this fault be amended and corrected:
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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.
to wit, to leave our own natural judgement, and cast away all our own Wisdom, that we might attribute unto God alone the honour due unto him.
p-acp n1, pc-acp vvi po12 d j n1, cc vvd av d po12 d n1, cst pns12 vmd vvi p-acp np1 av-j dt n1 j-jn p-acp pno31.
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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.
Now let us see if this be not a most notable & excellent glass of the infinite power of God, to behold this infinite multitude of Stars of heaven created in a moment.
av vvb pno12 vvi cs d vbb xx dt av-ds j cc j n1 pp-f dt j n1 pp-f np1, pc-acp vvi d j n1 pp-f n2 pp-f n1 vvn p-acp dt n1.
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And we see also in the Psalme why this miracle is magnified where it is said, That it is he that numbreth the multitude of the Stars, & giueth them their names:
And we see also in the Psalm why this miracle is magnified where it is said, That it is he that numbereth the multitude of the Stars, & gives them their names:
cc pns12 vvb av p-acp dt n1 c-crq d n1 vbz vvn c-crq pn31 vbz vvn, cst pn31 vbz pns31 cst vvz dt n1 pp-f dt n2, cc vvz pno32 po32 n2:
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that is to say, it is hee that maketh them subiect vnto him and to his gouernment.
that is to say, it is he that makes them Subject unto him and to his government.
cst vbz pc-acp vvi, pn31 vbz pns31 cst vvz pno32 j-jn p-acp pno31 cc p-acp po31 n1.
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And therefore when we open our eyes to behold the Stars, we must by and by looke vnto their creation:
And Therefore when we open our eyes to behold the Stars, we must by and by look unto their creation:
cc av c-crq pns12 vvb po12 n2 pc-acp vvi dt n2, pns12 vmb p-acp cc p-acp n1 p-acp po32 n1:
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1155
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.
for in a minute, As soon as God had spoken the word, behold the heaven was full of this army royal, as the scripture calls them.
c-acp p-acp dt n1, av c-acp np1 vhd vvn dt n1, vvb dt n1 vbds j pp-f d n1 j, c-acp dt n1 vvz pno32.
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1156
Thus we see that the heauenly hostes were created in a minute, and are continually obedient vnto his maiestie.
Thus we see that the heavenly hosts were created in a minute, and Are continually obedient unto his majesty.
av pns12 vvb cst dt j n2 vbdr vvn p-acp dt n1, cc vbr av-j j p-acp po31 n1.
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1157
We see that all the Stars keep their due course and compasse, and although their reuolution be euery way great,
We see that all the Stars keep their due course and compass, and although their revolution be every Way great,
pns12 vvb cst d dt n2 vvb po32 j-jn n1 cc n1, cc cs po32 n1 vbb d n1 j,
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& that the Planets may remoue the firmament, & may be all mixed togither:
& that the Planets may remove the firmament, & may be all mixed together:
cc cst dt n2 vmb vvi dt n1, cc vmb vbi av-d vvn av:
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yet wee see that they are all so directed, as that wee are enforced to wonder at it.
yet we see that they Are all so directed, as that we Are Enforced to wonder At it.
av pns12 vvb cst pns32 vbr d av vvn, c-acp cst pns12 vbr vvn pc-acp vvi p-acp pn31.
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1160
Seeing then it is so, no maruell though this glasse was let before the eyes of Abram: for therein hee might haue thus concluded,
Seeing then it is so, no marvel though this glass was let before the eyes of Abram: for therein he might have thus concluded,
vvg av pn31 vbz av, dx n1 cs d n1 vbds vvn p-acp dt n2 pp-f np1: p-acp av pns31 vmd vhi av vvn,
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1161
sith GOD in a moment furnished all heauen with Starres, where before was not one:
sith GOD in a moment furnished all heaven with Stars, where before was not one:
c-acp np1 p-acp dt n1 vvd d n1 p-acp n2, c-crq a-acp vbds xx crd:
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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:
may he not also furnish not only my house, but an Whole Country, yea many Countries, whensoever he means to bestow posterity upon me? For his power is no whit lessened:
vmb pns31 xx av vvi xx av-j po11 n1, cc-acp dt j-jn n1, uh d n2, c-crq pns31 vvz pc-acp vvi n1 p-acp pno11? p-acp po31 n1 vbz dx n1 vvn:
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for hee did not onely create the world at once, but after hee had created it, hee miraculously preserued the same continually.
for he did not only create the world At once, but After he had created it, he miraculously preserved the same continually.
c-acp pns31 vdd xx av-j vvi dt n1 p-acp a-acp, p-acp a-acp pns31 vhd vvn pn31, pns31 av-j vvd dt d av-j.
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1164
And therefore ▪ Abram had a sure and certaine token, and as it were a pawne giuen him.
And Therefore ▪ Abram had a sure and certain token, and as it were a pawn given him.
cc av ▪ np1 vhd dt j cc j n1, cc c-acp pn31 vbdr dt n1 vvn pno31.
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1165
And heerein wee see, that God knew some infirmitie to bee in him:
And herein we see, that God knew Some infirmity to be in him:
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not that hee distrusted that which God had promised, but because hee was a man, he could not keepe himselfe within such compasse,
not that he distrusted that which God had promised, but Because he was a man, he could not keep himself within such compass,
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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:
but that he would needs ask the question how it could be possible that in his, seed all the Nations of the world should be blessed:
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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 Therefore Because his faith was somewhat weak, as yesterday we herd: we see why God After this manner added unto him this aid and help.
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And so, wee haue to note in this place as in all the rest, that God supporteth vs in all our weakenesse.
And so, we have to note in this place as in all the rest, that God supporteth us in all our weakness.
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Not that we should flatter pur selues:
Not that we should flatter pur selves:
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for wee are to fight against all our passions, & against al our euill thoughtes and affections, to giue place vnto the truth of God,
for we Are to fight against all our passion, & against all our evil thoughts and affections, to give place unto the truth of God,
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and to hold it for certaine and infallible:
and to hold it for certain and infallible:
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howbeit whatsoeuer wee doo, it cannot bee but that it must in some sort bee weake:
howbeit whatsoever we do, it cannot be but that it must in Some sort be weak:
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and although wee know not our owne faults, yet God knoweth them well inough.
and although we know not our own Faults, yet God Knoweth them well enough.
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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,
How then should we do, if he of his infinite Goodness spared us not? Here then we see what we Are to Consider from this Text, where it is said, That God confirmed Abram both in his word and in his promise,
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as we might daily see the like in our selues, if wee were not blinded in our owne malice:
as we might daily see the like in our selves, if we were not blinded in our own malice:
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because we regard not so narrowly and diligently the workes of God as we should.
Because we regard not so narrowly and diligently the works of God as we should.
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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.
But if we made benefit of all the means which God Offereth us, that we might assure our selves of his promises, we should see that where he spared his servant Abram, as he Knoweth us to be an Hundredth times more weak, that he will not for his part forget any thing which may confirm our faith.
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Now heereupon, Moses addeth and saith, THAT ABRAM BELEEƲED GOD, and it was imputed to him for righteousnes.
Now hereupon, Moses adds and Says, THAT ABRAM BELEEƲED GOD, and it was imputed to him for righteousness.
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) Here wee see a Text plaine inough, and at the first sight not greatly to bee stood vpon,
) Here we see a Text plain enough, and At the First sighed not greatly to be stood upon,
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and yet the Iewes are so blockish and blinde, as that they know not what it meaneth.
and yet the Iewes Are so blockish and blind, as that they know not what it means.
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And amongst Christians also, hardlie shall we find one amonst an hundreth, which vnderstandeth onely the meaning of these words.
And among Christians also, hardly shall we find one amongst an Hundredth, which understandeth only the meaning of these words.
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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:
For if these three or foure words were truly understood (THAT ABRAM BELIEVED, and it was imputed unto him for righteousness) without doubt it would overthrow the Whole state of Popery:
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all superstitions which at this day beare sway should cease: and all controuersies now in dispute be appaised.
all superstitions which At this day bear sway should cease: and all controversies now in dispute be appraised.
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For this is the key which openeth what soeuer is requisite for our saluation: this is the meanes to decide all controuersies:
For this is the key which Openeth what soever is requisite for our salvation: this is the means to decide all controversies:
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this is the foundation of all true religion:
this is the Foundation of all true Religion:
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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,
to be short, this is it that sets open the heavens unto us, if we can comprehend that which Moses Here in a word sets down unto us And so much the more Are we to detest these Dogs that Are so shameless,
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as to dare to obscure such a maruellous cleare light:
as to Dare to Obscure such a marvelous clear Light:
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of which sort are they which say that Abram was taken to be a wise man,
of which sort Are they which say that Abram was taken to be a wise man,
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and that, that was a vertue in him to beleeue God: now we should in verie deed abhorre these dogges.
and that, that was a virtue in him to believe God: now we should in very deed abhor these Dogs.
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For these are the most wicked blasphemies that Sathan is anyway possibly able to spue out.
For these Are the most wicked Blasphemies that Sathan is anyway possibly able to spue out.
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Now as for the Iewes, wee are no whit to maruell at them, because they had no expositor.
Now as for the Iewes, we Are no whit to marvel At them, Because they had no expositor.
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No doubt of it, God mightily shined in the face of Moses, howbeit they had a vale before them, as S. Paul saith:
No doubt of it, God mightily shined in the face of Moses, howbeit they had a vale before them, as S. Paul Says:
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and therfore they passed ouer these words without thinking of them what they imported. and Therefore they passed over these words without thinking of them what they imported.
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But they which professe themselues to bee Christians, & are able to shew the meaning hereof by the authoritie of Saint Paul, when these I say shall manifestly set themselues against God,
But they which profess themselves to be Christians, & Are able to show the meaning hereof by the Authority of Saint Paul, when these I say shall manifestly Set themselves against God,
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and like mastiue curres fight so impudently as we see them do:
and like Mastiff curs fight so impudently as we see them do:
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what reason haue they for it? I do not now speake of Papists, but I speake of these diuellish spirites, which will bee called Christians,
what reason have they for it? I do not now speak of Papists, but I speak of these devilish spirits, which will be called Christians,
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and will also with open mouth make profession therof, and yet notwithstanding are such as bee farre worse then the Papists,
and will also with open Mouth make profession thereof, and yet notwithstanding Are such as be Far Worse then the Papists,
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for they neuer went thus farre in Popery, to saie that those which were damned and cursed before God, could any way possibly bee saued without faith.
for they never went thus Far in Popery, to say that those which were damned and cursed before God, could any Way possibly be saved without faith.
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The very Papists themselues wil grant this:
The very Papists themselves will grant this:
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and these dogs do vtterly reiect & raze out euerie whit of this, as if there were nothing els said but this:
and these Dogs do utterly reject & raze out every whit of this, as if there were nothing Else said but this:
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So Abram, a very wise man, and this was the vertue in him which made him beleeue God.
So Abram, a very wise man, and this was the virtue in him which made him believe God.
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Here we see a sort of villaines that would be accounted to be famous men,
Here we see a sort of villains that would be accounted to be famous men,
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and bee called Maisters and Doctours, and yet are so madde and so possessed with furie,
and be called Masters and Doctors, and yet Are so mad and so possessed with fury,
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as that they would vtterly ouerthrow all.
as that they would utterly overthrow all.
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Wherefore wee are to bee so much the more attentiue and heedfull vnto that which is here conteined.
Wherefore we Are to be so much the more attentive and heedful unto that which is Here contained.
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For on the one side, Moses saith, THAT ABRAM BELEEƲED GOD, and on the other side he addeth, that this beleefe or faith, was imputed to him for righteousnes.
For on the one side, Moses Says, THAT ABRAM BELEEƲED GOD, and on the other side he adds, that this belief or faith, was imputed to him for righteousness.
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And first we are here to define what BELEEFE is: for otherwise wee shall make nothing of it.
And First we Are Here to define what BELEEFE is: for otherwise we shall make nothing of it.
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And here we see how the Papists are entangled in their errors:
And Here we see how the Papists Are entangled in their errors:
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for although they confesse in part, that wee are iustified by faith, yet can they not fully conceiue and accept it.
for although they confess in part, that we Are justified by faith, yet can they not Fully conceive and accept it.
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And what is the reason? Forsooth, it is because they vnderstand not what this word Faith or Beleefe meaneth.
And what is the reason? Forsooth, it is Because they understand not what this word Faith or Belief means.
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And for the better vnderstanding hereof, we must ioyn somthing betweene faith and the promise. For a man may sing well with one voice alone:
And for the better understanding hereof, we must join something between faith and the promise. For a man may sing well with one voice alone:
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howbeit there will bee no perfect melodie, without ther be many tunable voices agreeing togither. Euen so is it with faith:
howbeit there will be no perfect melody, without there be many tunable voices agreeing together. Eve so is it with faith:
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for, if the word of God goeth not before, and faith agree therwith, there will neuer be any good hermony.
for, if the word of God Goes not before, and faith agree therewith, there will never be any good hermony.
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For the word of God & faith, are two things which cannot be seperated.
For the word of God & faith, Are two things which cannot be separated.
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For so a man may speake exceeding much of beleefe, and yet notwithstanding it should be (as we say) like an hie Almaine, a barbarous kinde of speech,
For so a man may speak exceeding much of belief, and yet notwithstanding it should be (as we say) like an high Almain, a barbarous kind of speech,
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as it is amongst the Papists, vntill such time as wee bee come vnto this point, that God must speak,
as it is among the Papists, until such time as we be come unto this point, that God must speak,
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& we must haue our eares open & attentiue to obey and giue place vnto his word.
& we must have our ears open & attentive to obey and give place unto his word.
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What thē is Belief? It is to receiue whatsoeuer is spokē vnto vs from the mouth of god, with such reuerēce,
What them is Belief? It is to receive whatsoever is spoken unto us from the Mouth of god, with such Reverence,
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as that we hold it to be certain & sure. And yet wee must do more then all this:
as that we hold it to be certain & sure. And yet we must do more then all this:
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for God wil somtimes speak in such sort, as that we shal be no whit the better to heare him.
for God will sometimes speak in such sort, as that we shall be no whit the better to hear him.
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We haue seene heretofore that whē he spake vnto Cayn, and asked him where his brother was ye Cain right well knew yt he must answer before his iudge in despite of his teeth, neuertheles he grombled and was angry, saying:
We have seen heretofore that when he spoke unto Cain, and asked him where his brother was the Cain right well knew that he must answer before his judge in despite of his teeth, nevertheless he grombled and was angry, saying:
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who made mee my brothers keeper? Adam also heard the like voice, where art thou? howbeit hee was so afeard as that he would haue hid himself,
who made me my Brother's keeper? Adam also herd the like voice, where art thou? howbeit he was so afeard as that he would have hid himself,
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and haue been glad to haue found some bottomles dungeon to haue fled from the presence of God.
and have been glad to have found Some bottomless dungeon to have fled from the presence of God.
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Wherefore it is not inough for vs to heare the word of God with that authoritie that it deserueth:
Wherefore it is not enough for us to hear the word of God with that Authority that it deserves:
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but it must also be therewithall quallified:
but it must also be therewithal qualified:
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that is to say, it must be such a sure and certaine word vnto vs as may make vs approach neere vnto God,
that is to say, it must be such a sure and certain word unto us as may make us approach near unto God,
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and make vs partakers of his bountie and goodnes:
and make us partakers of his bounty and Goodness:
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and not to doubt but that he wil be our Father and Sauiour, and so therupon may be bold to call vppon him,
and not to doubt but that he will be our Father and Saviour, and so thereupon may be bold to call upon him,
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and hold our selues for his children, & flie vnto him for succour and aide. Thus we see how Abram beleeued:
and hold our selves for his children, & fly unto him for succour and aid. Thus we see how Abram believed:
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it was no fantasticall opinion which hee had conceiued in his braine:
it was no fantastical opinion which he had conceived in his brain:
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for Faith (as S. Paul saith) commeth by hearing, and by hearing of the word of God. for Faith (as S. Paul Says) comes by hearing, and by hearing of the word of God.
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Abram then heard and was taught before he beleeued.Abram then herd and was taught before he believed.
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Neither was hee instructed by anie creature or mortall man, but knew right well that it was GOD which called him to be one of his children.
Neither was he instructed by any creature or Mortal man, but knew right well that it was GOD which called him to be one of his children.
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Now this had not been inough, as wee haue already sayd, but Abram heard these words:
Now this had not been enough, as we have already said, but Abram herd these words:
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I AM THINE EXCEEDING GREAT REWARD. I AM THY DEFENCE: FEARE NOT, FOR I AM THE ALMIGHTIE GOD WHICH HATH BROƲGHT THEE OƲT OF CHALDE, I AM THINE EXCEEDING GREAT REWARD. I AM THY DEFENCE: FEAR NOT, FOR I AM THE ALMIGHTY GOD WHICH HATH BROƲGHT THEE OƲT OF CHALDEA,
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AND OƲT OF HER OF THE CHALDEANS, and as hereafter wee shall see, and as we haue already partly handled it in the twelfth Chapter, That Abram beleeued not God in hearing I cannot tell what,AND OƲT OF HER OF THE CHALDEANS, and as hereafter we shall see, and as we have already partly handled it in the twelfth Chapter, That Abram believed not God in hearing I cannot tell what,
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and which apperteined nothing vnto him, or to heare some perticuler speech:
and which appertained nothing unto him, or to hear Some particular speech:
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but he beleeued God, when as hee verily beleeued that hee was kept and reserued to be an inheritour of the kingdome of heauen.
but he believed God, when as he verily believed that he was kept and reserved to be an inheritor of the Kingdom of heaven.
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Thus we see what his faith was.
Thus we see what his faith was.
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But for the better vnderstanding hereof, wee are to note, that there is a perticuler faith,
But for the better understanding hereof, we Are to note, that there is a particular faith,
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and a faith also which comprehendeth whatsoeuer is requisite for our saluation.
and a faith also which comprehendeth whatsoever is requisite for our salvation.
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As if God should now threaten vs, it might so fall out as that it would moue and touch the hearts of verie hypocrites & contemners of his word.
As if God should now threaten us, it might so fallen out as that it would move and touch the hearts of very Hypocrites & contemners of his word.
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Now this is said to be a perticuler faith.
Now this is said to be a particular faith.
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For how many do we see, when as the iudgements of God are set before them, to be amazed,
For how many do we see, when as the Judgments of God Are Set before them, to be amazed,
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and seared as it were within with an hotte yron, looking on euery side when they should fall vpon them: and why so.
and seared as it were within with an hot iron, looking on every side when they should fallen upon them: and why so.
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Forsooth, the reason is, that although they would stomacke and brag out the matter neuer so much,
Forsooth, the reason is, that although they would stomach and brag out the matter never so much,
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yet shall they bee driuen to acknowledge and vnderstand, that they shal neuer be able to escape the heauenly iudge his handes.
yet shall they be driven to acknowledge and understand, that they shall never be able to escape the heavenly judge his hands.
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These men then, I say, haue a certain kind of faith, howbeit it is but in part:
These men then, I say, have a certain kind of faith, howbeit it is but in part:
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and it is such a peece of faith, as will do them no good:
and it is such a piece of faith, as will do them no good:
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as for example, you shall see some men assure themselues vppon a perticuler promise, when as they are in daunger:
as for Exampl, you shall see Some men assure themselves upon a particular promise, when as they Are in danger:
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for if a man shall come and saie vnto them, that God will haue compassion vppon them, they can lyke verie well of this speech,
for if a man shall come and say unto them, that God will have compassion upon them, they can like very well of this speech,
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howbeit it is but onelie in an expectation. Againe, we shall see another man extreemly sicke, or suffering great pouertie:
howbeit it is but only in an expectation. Again, we shall see Another man extreemly sick, or suffering great poverty:
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and it may be that hee will call vppon GOD for aide.
and it may be that he will call upon GOD for aid.
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Another man may bee brought vnto such an extreame daunger, as that hee is as it were at his wittes ende:
another man may be brought unto such an extreme danger, as that he is as it were At his wits end:
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yet hee hath a good hope, because hee knoweth that God can helpe him.
yet he hath a good hope, Because he Knoweth that God can help him.
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Nowe these are but perticuler beleefes, and can not saue vs, and so consequently, not iustefie vs:
Now these Are but particular beliefs, and can not save us, and so consequently, not iustefie us:
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but when wee shall assure our selues of our adoption, wherein consisteth all our felicitie:
but when we shall assure our selves of our adoption, wherein Consisteth all our felicity:
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this is it that maketh vs hope that GOD will bee our Father vnto the ende:
this is it that makes us hope that GOD will be our Father unto the end:
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because hee hath promised that his children shall not perish: and that wee maye call vppon him as vppon our GOD, for our vndoubted saluation.
Because he hath promised that his children shall not perish: and that we may call upon him as upon our GOD, for our undoubted salvation.
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Now then when as wee shall haue this promise by which God vniteth vs vnto him selfe,
Now then when as we shall have this promise by which God uniteth us unto him self,
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and so allyeth him selfe vnto vs, as that wee neuer doubt that hee will forget vs:
and so allyeth him self unto us, as that we never doubt that he will forget us:
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this then is such a faith as comprehendeth within it all the promises.
this then is such a faith as comprehendeth within it all the promises.
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For (as Shint Paule saith) The feare of God which proceedeth from Fayth, hath not onelie the promises of the life now, For (as Shint Paul Says) The Fear of God which Proceedeth from Faith, hath not only the promises of the life now,
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but of the Life to come. but of the Life to come.
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For wee maye conclude, that all thinges shall goe well with vs, if so be that God fauoureth vs and accepteth of vs. Heere then wee see what wee are to retaine as concernyng this worde Beleefe.
For we may conclude, that all things shall go well with us, if so be that God favours us and Accepteth of us Here then we see what we Are to retain as Concerning this word Belief.
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(Abram then beleeued GOD) that is to saie, Abram receiued the promise, by which GOD certefied him, that hee was his Sauiour, that hee embraced our Lord Iesus Christ that was offered him, by whom hee knew wee were reconciled vnto God,(Abram then believed GOD) that is to say, Abram received the promise, by which GOD certified him, that he was his Saviour, that he embraced our Lord Iesus christ that was offered him, by whom he knew we were reconciled unto God,
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although wee were woorthie to bee accompted his enemies, and to haue mortall warres made vppon vs, by reason of our sinne and corruption.
although we were worthy to be accounted his enemies, and to have Mortal wars made upon us, by reason of our sin and corruption.
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Wherefore Abram is beholden vnto our Lorde Iesus Christ, and was fully perswaded that that was the verie bond, by which wee are conioyned and vnited vnto God,
Wherefore Abram is beholden unto our Lord Iesus christ, and was Fully persuaded that that was the very bound, by which we Are conjoined and united unto God,
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as that we are partakers both of his life and also of all his benefites.
as that we Are partakers both of his life and also of all his benefits.
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Here then we see Abrams beliefe, to the end we take it not so leanly and sparingly as the Papists do.
Here then we see Abrams belief, to the end we take it not so leanly and sparingly as the Papists doe.
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Wee see now in summe, that we shal neuer be able to vnderstand what this word Faith and Beliefe meaneth,
we see now in sum, that we shall never be able to understand what this word Faith and Belief means,
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except we come to this melodie of the Promise, and of the Receipt thereof.
except we come to this melody of the Promise, and of the Receipt thereof.
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And why is it that God so often saith by his Prophets, I will call you my people, and you shall say, Thou art our God? Thus we see why God first speaketh:
And why is it that God so often Says by his prophets, I will call you my people, and you shall say, Thou art our God? Thus we see why God First speaks:
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and it belongeth to him so to do:
and it belongeth to him so to do:
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for, what a rash part were it of me to insinuate my selfe to come vnto God,
for, what a rash part were it of me to insinuate my self to come unto God,
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and to call him my Father, who am no better then a worme crawling vppon the earth, no nor so good neither:
and to call him my Father, who am no better then a worm crawling upon the earth, no nor so good neither:
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but rather sinne and horrible infection to be condemned for euer, whom Sathan by nature possesseth,
but rather sin and horrible infection to be condemned for ever, whom Sathan by nature Possesses,
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& whose bond-slaues wee all are:
& whose bondslaves we all Are:
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and yet call God my Father? Yea, to see mee vsurpe and take vppon me such honour as the verie Angels themselues as of themselues, are not worthie? But when he hath once pronounced this saying, I am thy Father: now it is no more cursed boldnesse and presumption to take our selues to be of the number of his children,
and yet call God my Father? Yea, to see me usurp and take upon me such honour as the very Angels themselves as of themselves, Are not worthy? But when he hath once pronounced this saying, I am thy Father: now it is no more cursed boldness and presumption to take our selves to be of the number of his children,
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but an holy confidence and trust, by which we ratefie his truth.
but an holy confidence and trust, by which we ratefie his truth.
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And this is the greatest honour that we can do him, whē as he hath said the word, to content our selues therwith and rest therin.
And this is the greatest honour that we can do him, when as he hath said the word, to content our selves therewith and rest therein.
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Thus I say, wee see what true beleefe is, euen that which is here shewed vnto vs by the example and instruction in Abram. Now it is said, that that was imputed vnto him for righteousnes:
Thus I say, we see what true belief is, even that which is Here showed unto us by the Exampl and instruction in Abram. Now it is said, that that was imputed unto him for righteousness:
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and that it was God that imputed the same vnto him.
and that it was God that imputed the same unto him.
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We are now to set downe what this word Impute, and this word Righteousnes, signifieth, in comprehending also therewith the name of God.
We Are now to Set down what this word Impute, and this word Righteousness, signifies, in comprehending also therewith the name of God.
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This word Impute, importeth as much, as to allow or account of.
This word Impute, imports as much, as to allow or account of.
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As when a man oweth any thing, if he hath payd it, he is allowed it.
As when a man owes any thing, if he hath paid it, he is allowed it.
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Or if when his debtes are set downe he sheweth, that he hath payd this,
Or if when his debts Are Set down he shows, that he hath paid this,
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and payd that, well hee is so allowed it, as that he is discharged of it, and hath his quietus est.
and paid that, well he is so allowed it, as that he is discharged of it, and hath his quietus est.
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Now in our naturall French language this word Impute, is alwaies taken in ill part. For we neuer say, that anie vertue is imputed to a man:
Now in our natural French language this word Impute, is always taken in ill part. For we never say, that any virtue is imputed to a man:
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for the word Impute importeth a matter of reproach, or of a fault done: for wee will say, this matter will be imputed vnto him as a fault.
for the word Impute imports a matter of reproach, or of a fault done: for we will say, this matter will be imputed unto him as a fault.
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Now the scripture vseth this word in common, as well in good part as in ill, that is, imputeth righteousnes, and imputeth not sinnes.
Now the scripture uses this word in Common, as well in good part as in ill, that is, imputeth righteousness, and imputeth not Sins.
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And therefore when it is said, that Faith was imputed vnto Abram ▪ it is as much to saie,
And Therefore when it is said, that Faith was imputed unto Abram ▪ it is as much to say,
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as that it ouerthroweth whatsoeuer might come as from him. Neuertheles we shall neuer be able to vnderstand the valure and estimation of this word, but by the contrarie.
as that it Overthroweth whatsoever might come as from him. Nevertheless we shall never be able to understand the valour and estimation of this word, but by the contrary.
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For when it is sayd, that sinnes are imputed vnto vs, it is as much to saie,
For when it is said, that Sins Are imputed unto us, it is as much to say,
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as our sinnes are registred in the Recordes, and we stand in them condemned, so that there remaineth nothing but iudgement and execution.
as our Sins Are registered in the Records, and we stand in them condemned, so that there remains nothing but judgement and execution.
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And therefore accursed are wee so long as God imputeth vnto vs our trespasses. For it is sayd, Blessed are they to whome the Lord imputeth not their sinnes.
And Therefore accursed Are we so long as God imputeth unto us our Trespasses. For it is said, Blessed Are they to whom the Lord imputeth not their Sins.
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And so consequently, accursed is the whole world, when as GOD shall proceede as a Iudge against it,
And so consequently, accursed is the Whole world, when as GOD shall proceed as a Judge against it,
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and impannell a Iewrie of life and death thereon. What then is the meaning of these wordes:
and empanel a Jewry of life and death thereon. What then is the meaning of these words:
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That Faith is imputed for righteousnes? It is this, that God putteth it into an allowance for vs,That Faith is imputed for righteousness? It is this, that God putteth it into an allowance for us,
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so that thereby our sinnes are not imputed vnto vs: for the one cannot bee vnderstood without the other:
so that thereby our Sins Are not imputed unto us: for the one cannot be understood without the other:
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and therefore the imputing of righteousnes, is the cause why our sinnes are no more imputed vnto vs to iudge and condemne vs. For the imputing of righteousnes, is in summe, meere pardon and absolution.
and Therefore the imputing of righteousness, is the cause why our Sins Are no more imputed unto us to judge and condemn us For the imputing of righteousness, is in sum, mere pardon and absolution.
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Here now we see the right meaning of this word. And now let vs see what this word righteousnes importeth:
Here now we see the right meaning of this word. And now let us see what this word righteousness imports:
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For this word is not a vertue, as if a man should saie him to be iust and righteous which gouerneth without out reproach.
For this word is not a virtue, as if a man should say him to be just and righteous which Governs without out reproach.
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But the righteousnes which is here spoken of, is a fauour and grace which God bestoweth vppon vs,
But the righteousness which is Here spoken of, is a favour and grace which God bestoweth upon us,
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because he would haue mercie vppon vs, and of his meere liberalitie bee reconciled vnto vs. And therefore this righteousnes which Moses heere speaketh of, is not a qualitie that wee are to looke for in men:
Because he would have mercy upon us, and of his mere liberality be reconciled unto us And Therefore this righteousness which Moses Here speaks of, is not a quality that we Are to look for in men:
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but a fauour which God beareth vnto vs, when as it pleaseth him to burie our sinnes in the bottomlesse sea of his mercy,
but a favour which God bears unto us, when as it Pleases him to bury our Sins in the bottomless sea of his mercy,
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and not once looke after them again: and accept of vs as if wee had absolutely accomplished the law.
and not once look After them again: and accept of us as if we had absolutely accomplished the law.
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And why is that? Forsooth, because Iesus Christ is righteous, and his perfect righteousnes is imputed and allowed vnto vs. And as he is ours by the gift of God his Father,
And why is that? Forsooth, Because Iesus christ is righteous, and his perfect righteousness is imputed and allowed unto us And as he is ours by the gift of God his Father,
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and daily offereth himselfe also vnto vs by the Ghospell, euen so communicateth he his righteousnes vnto vs,
and daily Offereth himself also unto us by the Gospel, even so Communicateth he his righteousness unto us,
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when as we possesse and enioy him.
when as we possess and enjoy him.
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And God vouchsafeth it euen as well as if wee our selues had wrought the same in our owne persons.
And God vouchsafeth it even as well as if we our selves had wrought the same in our own Persons.
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And thus we see what the meaning of this word Righteousnes is:
And thus we see what the meaning of this word Righteousness is:
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for now I do but vnfold these things by litle and litle, because wee meane heereafter to amplifie the true summarie of the whole.
for now I do but unfold these things by little and little, Because we mean hereafter to amplify the true summary of the Whole.
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Wee will nowe come to speake of the name of GOD:
we will now come to speak of the name of GOD:
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For men may impute vs to bee righteous, by reason of some apparance and outward shewe of holines and vertue, which they may thinke to be in vs,
For men may impute us to be righteous, by reason of Some appearance and outward show of holiness and virtue, which they may think to be in us,
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and to like well of vs, and so wee shall haue a great number of imputations, that is to say, verie Catalogues of righteousnes and imputations, we shall be absolued,
and to like well of us, and so we shall have a great number of imputations, that is to say, very Catalogues of righteousness and imputations, we shall be absolved,
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yea and also exceedingly commended and praised, when as they shal see vs to haue walked godly & vertuously:
yea and also exceedingly commended and praised, when as they shall see us to have walked godly & virtuously:
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and yet all this is nothing. And therefore we must come vnto the heauenly iudge as it is said of him.
and yet all this is nothing. And Therefore we must come unto the heavenly judge as it is said of him.
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And see why Moses namely expresseth, That God imputeth Abrams beleefe for righteousnes.
And see why Moses namely Expresses, That God imputeth Abrams belief for righteousness.
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Now if all the world had so esteemed and liked of Abrams faith, and had canozized him,
Now if all the world had so esteemed and liked of Abrams faith, and had canozized him,
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as a man would say, as if he had been an Angell, it had vanished away all like smoke,
as a man would say, as if he had been an Angel, it had vanished away all like smoke,
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but it is God that spake it, euen hee who is a competent iudge, and to whom belongeth thé giuing of sentence, either of saluation or condemnation.
but it is God that spoke it, even he who is a competent judge, and to whom belongeth the giving of sentence, either of salvation or condemnation.
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Wherefore when God absolued Abram after that maner, and acknowledged & held him for righteous, this we see was the principall point.
Wherefore when God absolved Abram After that manner, and acknowledged & held him for righteous, this we see was the principal point.
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And therefore we now see that Abram was iustified by Faith.
And Therefore we now see that Abram was justified by Faith.
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Whereuppon S. Paul saith, it followeth, that he could no way deserue to be righteous by his workes,
Whereupon S. Paul Says, it follows, that he could no Way deserve to be righteous by his works,
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and that he brought nothing with him of his owne why God should like of him,
and that he brought nothing with him of his own why God should like of him,
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but that he freely receiued him and made him one of his children.
but that he freely received him and made him one of his children.
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And in deed S. Paul when hee meaneth to speake of free iustification, taketh here this way with himself, to shew that there is none other hope to bee saued,
And in deed S. Paul when he means to speak of free justification, Takes Here this Way with himself, to show that there is none other hope to be saved,
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but by the meere mercie and goodnes or God, because hee pardoneth our sinnes, that wee might please him.
but by the mere mercy and Goodness or God, Because he Pardoneth our Sins, that we might please him.
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Wherefore when S. Paul entreth into this argument, hee fetcheth this Theme from Abram: for hee presupposeth that which is true, that there are not sundrie waies to be iustified before God,
Wherefore when S. Paul entereth into this argument, he Fetches this Theme from Abram: for he presupposeth that which is true, that there Are not sundry ways to be justified before God,
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and that there is but one onely rule.
and that there is but one only Rule.
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And therefore if Abram was iustified by faith, we al also must so be without exception.
And Therefore if Abram was justified by faith, we all also must so be without exception.
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Moreouer, if there could be found in any mortall man that vertue which might merite: no doubt of it, Abram surmounted all others therin.
Moreover, if there could be found in any Mortal man that virtue which might merit: no doubt of it, Abram surmounted all Others therein.
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We haue alreadie heard how he forsooke the country, wherin he was borne, how he renounced him selfe and all his humane and naturall affections,
We have already herd how he forsook the country, wherein he was born, how he renounced him self and all his humane and natural affections,
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and how he absolutely obeyed God. We haue also heard of his patiēce, how cōstantly he aboad in al his temptations,
and how he absolutely obeyed God. We have also herd of his patience, how constantly he abode in all his temptations,
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how he persisted to the end, in the vocatiō wherunto god had called him: to be short, we haue heard that he failed in nothing.
how he persisted to the end, in the vocation whereunto god had called him: to be short, we have herd that he failed in nothing.
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Now, we that are here are far from this perfection.
Now, we that Are Here Are Far from this perfection.
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How then dareth he whatsoeuer he is, be once so bold as to vant himself to be able to appeare righteous before God through his owne merits, considering that Abram was neuer able to doo it? howbeit, let that suffice vs which I haue alreadie spoken of, to wit, that there is but one onelie rule that can make vs please God:
How then dareth he whatsoever he is, be once so bold as to vant himself to be able to appear righteous before God through his own merits, considering that Abram was never able to do it? howbeit, let that suffice us which I have already spoken of, to wit, that there is but one only Rule that can make us please God:
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and that is it which is heere set downe vnto vs in the person of Abram. And withall, wee must thus conclude also, that sith Abram was iustified by beleeuing God, that our workes can no whit auaile vs to be lyked of God,
and that is it which is Here Set down unto us in the person of Abram. And withal, we must thus conclude also, that sith Abram was justified by believing God, that our works can no whit avail us to be liked of God,
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and to make a foundation of the hope which we must haue of euerlasting saluation:
and to make a Foundation of the hope which we must have of everlasting salvation:
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it is God that must giue vs all in all, and not wee once presume to bring any thing with vs of our owne towardes it.
it is God that must give us all in all, and not we once presume to bring any thing with us of our own towards it.
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We will speake hereof more at large hereafter:
We will speak hereof more At large hereafter:
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but in the meane while wee will vse the easiest way of proceeding herein we possibly may.
but in the mean while we will use the Easiest Way of proceeding herein we possibly may.
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Here now we see as I haue already said, our A. B. C. And this is the perfection of all our wisedome.
Here now we see as I have already said, our A. B. C. And this is the perfection of all our Wisdom.
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And will not this be inough when as we haue learned the principle and ground of our faith? and vnderstood what entrance we should haue for our profit in the schoole of God? which is the principall key of all the Gospell,
And will not this be enough when as we have learned the principle and ground of our faith? and understood what Entrance we should have for our profit in the school of God? which is the principal key of all the Gospel,
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and which leadeth vs euen to the true end, wherby we may know which way we may walke aright,
and which leads us even to the true end, whereby we may know which Way we may walk aright,
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and attaine vnto the inheritance which God hath layd vp in store for vs. And therefore when as wee shall perceiue that this place leadeth vs thereunto, no doubt of it we should, either ought to looke vnto it,
and attain unto the inheritance which God hath laid up in store for us And Therefore when as we shall perceive that this place leads us thereunto, no doubt of it we should, either ought to look unto it,
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or els we shalbe most villainously vnthankfull.
or Else we shall most villainously unthankful.
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Now we haue hitherto set downe these things most familiarly and easily, so that there is not so yoong a childe as cannot but taste therof.
Now we have hitherto Set down these things most familiarly and Easily, so that there is not so young a child as cannot but taste thereof.
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Let vs now then come to the point which I haue a ready touched, which is, that Abram brought nothing with him whatsoeuer, why God should accent him:
Let us now then come to the point which I have a ready touched, which is, that Abram brought nothing with him whatsoever, why God should accent him:
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but rested wholly vppon the meere grace and liberalitie conteined in the promise. Let vs now then hereuppon consider of what time it is spoken.
but rested wholly upon the mere grace and liberality contained in the promise. Let us now then hereupon Consider of what time it is spoken.
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Certaine it is that Abram had serued God so long, as that a man would haue thought hee might now haue been very well discharged and freed, in the common & ordinary iudgement of man.
Certain it is that Abram had served God so long, as that a man would have Thought he might now have been very well discharged and freed, in the Common & ordinary judgement of man.
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And therefore it must necessarily follow, that Abram was all his life long iustified by the only meane of Faith.
And Therefore it must necessarily follow, that Abram was all his life long justified by the only mean of Faith.
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Now this would se•me somewhat obscure and darke if wee should •not make it more plaine and manifest.
Now this would se•me somewhat Obscure and dark if we should •not make it more plain and manifest.
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And it shall bee made the plainer and minifester in giuing light vnto the truth by the leasinges of Poperie,
And it shall be made the plainer and minifester in giving Light unto the truth by the leasings of Popery,
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and by the errors wherewith all those infernall schooles are corrupted and infected.
and by the errors wherewith all those infernal Schools Are corrupted and infected.
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I haue alreadie said, that the Papists wil easily inough grant, that without faith we can no waies please God, •or be in his fauor.
I have already said, that the Papists will Easily enough grant, that without faith we can no ways please God, •or be in his favour.
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Wherfore whē they haue •nce granted this principle, that wee are all accursed in Adam: then may they as wel say, that we must receiue the first grace from Iesus Christ.
Wherefore when they have •nce granted this principle, that we Are all accursed in Adam: then may they as well say, that we must receive the First grace from Iesus christ.
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That is to say, that seeing we are plunged in the bottomles pit of destruction through originall sinne, Iesus Christ must needs fetch vs out of it.
That is to say, that seeing we Are plunged in the bottomless pit of destruction through original sin, Iesus christ must needs fetch us out of it.
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Now, from hence they draw a false and pernicious doctrine, by which they corrupt and falsifie Moses conclusion,
Now, from hence they draw a false and pernicious Doctrine, by which they corrupt and falsify Moses conclusion,
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and S. Pauls also most excellent interpretation.
and S. Paul's also most excellent Interpretation.
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For they say, that the righteousnes which they call Initiall commeth of faith, and of pure and simple Faith:
For they say, that the righteousness which they call Initial comes of faith, and of pure and simple Faith:
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but that afterward, we must be partly iustified by our workes. Now this is somewhat darke to bee vnderstood, howbeit I will so set it downe,
but that afterwards, we must be partly justified by our works. Now this is somewhat dark to be understood, howbeit I will so Set it down,
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as that euerie one shall be able to vnderstand it.
as that every one shall be able to understand it.
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This word then Initiall, is as much to say as Beginning, and it is a word that is taken from the Latine:
This word then Initial, is as much to say as Beginning, and it is a word that is taken from the Latin:
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for it is as much to say, as the beginning righteousnes in a pure faith.
for it is as much to say, as the beginning righteousness in a pure faith.
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Wherfore the Papists will confesse that God taketh vs to be his enimies, and doth accu•se vs:
Wherefore the Papists will confess that God Takes us to be his enemies, and does accu•se us:
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because we are nothing els but as it were a most filthie and stinking dunghill:
Because we Are nothing Else but as it were a most filthy and stinking dunghill:
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a•d therefore by reason of our staines and poll•tions, he cannot chuse but reiect vs. They wil grant al this:
a•d Therefore by reason of our stains and poll•tions, he cannot choose but reject us They will grant all this:
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and it seemeth at the first sight to be the way to humble vs. And besides,
and it seems At the First sighed to be the Way to humble us And beside,
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also they shew no les but that it is Iesus Christ that must help & remedie whatsoeuer wants we haue, to hold vs by the hand,
also they show no less but that it is Iesus christ that must help & remedy whatsoever Wants we have, to hold us by the hand,
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and reconcile vs vnto God his Father.
and reconcile us unto God his Father.
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Now, when they haue brought vs to this, then they tel vs that we must in part merite to be righteous,
Now, when they have brought us to this, then they tell us that we must in part merit to be righteous,
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and that must forsooth be done, though the merites of our workes:
and that must forsooth be done, though the merits of our works:
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so as they set downe free righteousnes all at once, when as we are receiued into the Church by Baptisme, which is inough:
so as they Set down free righteousness all At once, when as we Are received into the Church by Baptism, which is enough:
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& so we see that Iesus Christ hath done his part. And yet in verie deed they adde and say, that we cannot be absolutely righteous:
& so we see that Iesus christ hath done his part. And yet in very deed they add and say, that we cannot be absolutely righteous:
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but they shall in spite of their teeth feele it, and experience also will conuince them, that they are many waies beholden to God.
but they shall in spite of their teeth feel it, and experience also will convince them, that they Are many ways beholden to God.
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But soone after they come in & say, that they haue their satisfactions, and do recōpence God otherwise, in doing of things which they are not commanded,
But soon After they come in & say, that they have their satisfactions, and do recompense God otherwise, in doing of things which they Are not commanded,
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as fasting on such a day, abstaining from eating of flesh another day, going on pylgrimage, causing Masses to be sung,
as fasting on such a day, abstaining from eating of Flesh Another day, going on pilgrimage, causing Masses to be sung,
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and such other like tryfling toyes, which they make a mountaine of to acquite themselues before God.
and such other like trifling toys, which they make a mountain of to acquit themselves before God.
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Thus we see how they bestow themselues all their life long, to be made righteous by their workes and merits, being once iustified by faith, that is to say, being brought into the way.
Thus we see how they bestow themselves all their life long, to be made righteous by their works and merits, being once justified by faith, that is to say, being brought into the Way.
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They confesse that Iesus Christ openeth the doore vnto them: but they saie, that they themselues must enter in at it and performe the voyage.
They confess that Iesus christ Openeth the door unto them: but they say, that they themselves must enter in At it and perform the voyage.
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There is in them also another error:
There is in them also Another error:
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for they thinke that when they do any good deed, although there be much euil amongst,
for they think that when they do any good deed, although there be much evil among,
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yet that this good deed is accounted of, and this they call partiall righteousnes.
yet that this good deed is accounted of, and this they call partial righteousness.
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And thus they make a patched and peeced righteousnes, taking here and there a peece, rouing about & making such a medley,
And thus they make a patched and pieced righteousness, taking Here and there a piece, roving about & making such a medley,
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as is nothing worth, but a confused matter or no vnderstanding. They say also that we are first iustified by the meere grace of Iesus Christ, and next, by Faith:
as is nothing worth, but a confused matter or no understanding. They say also that we Are First justified by the mere grace of Iesus christ, and next, by Faith:
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and then by our workes and partly by our satisfactions, which serue to appaise the wrath of God against vs,
and then by our works and partly by our satisfactions, which serve to appaise the wrath of God against us,
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and to acquit vs of all the sinnes wherof we are guiltie. And this is the opinion of the Papists.
and to acquit us of all the Sins whereof we Are guilty. And this is the opinion of the Papists.
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Let vs now see when it was that Abram was iustified, as we haue alreadie touched it:
Let us now see when it was that Abram was justified, as we have already touched it:
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hee was a man indued with all vertues, a man that had forsaken him selfe, wholy to please God.
he was a man endued with all Virtues, a man that had forsaken him self, wholly to please God.
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And therefore it might seeme that hee mought haue had some righteousnes in him, if any were to bee founde in anie liuing creature:
And Therefore it might seem that he might have had Some righteousness in him, if any were to be found in any living creature:
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and yet for all that, his faith was imputed vnto him for righteousnes.
and yet for all that, his faith was imputed unto him for righteousness.
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And therefore S. Paul concludeth therupon, that he had no workes in him to iustifie himselfe.
And Therefore S. Paul Concludeth thereupon, that he had no works in him to justify himself.
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And when, I pray you, had hee none in him? For sooth euen then,
And when, I pray you, had he none in him? For sooth even then,
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when hee had had so notably trauelled & endured such trials, as that hee might haue been the verie patterne as it were of all Angellike vertues,
when he had had so notably traveled & endured such trials, as that he might have been the very pattern as it were of all Angellike Virtues,
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for his chastitie, for his patience, for his obedience towardes God, for his pietie:
for his chastity, for his patience, for his Obedience towards God, for his piety:
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to bee short, he mortified all his affections, that he might frame himselfe wholly vnto the righteousnes of God.
to be short, he mortified all his affections, that he might frame himself wholly unto the righteousness of God.
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And when he had done all this, yet (as Saint Paul saith) had he nothing whereof to glory:
And when he had done all this, yet (as Saint Paul Says) had he nothing whereof to glory:
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but must stop his mouth, vntill such time as hee was iustified by faith, and therfore we see by the circumstance of the time, that the righteousnes of faith wherof wee now speake, is not such as the Papists imagine.
but must stop his Mouth, until such time as he was justified by faith, and Therefore we see by the circumstance of the time, that the righteousness of faith whereof we now speak, is not such as the Papists imagine.
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But it is as much as if the scripture should say, seeing then that we are poore miserable sinners engaged vnto God,
But it is as much as if the scripture should say, seeing then that we Are poor miserable Sinners engaged unto God,
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and vnder the condemnation of eternall death:
and under the condemnation of Eternal death:
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it must needs be that hee must accept of vs by some other mean, that is, he must not examin what we are,
it must needs be that he must accept of us by Some other mean, that is, he must not examine what we Are,
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nor yet looke to finde any thing in vs which any way might make vs acceptable in his sight,
nor yet look to find any thing in us which any Way might make us acceptable in his sighed,
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but hold vs to be righteous, because it is his good pleasure so to doo,
but hold us to be righteous, Because it is his good pleasure so to do,
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or else because we rest vpon his promises, by which he hath preuented vs. Here wee see the righteousnes that endureth, which extendeth it selfe both in life and death.
or Else Because we rest upon his promises, by which he hath prevented us Here we see the righteousness that Endureth, which extendeth it self both in life and death.
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But we are now to set downe these thinges more largely and plainly.
But we Are now to Set down these things more largely and plainly.
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And first wee are to remember that which earst I touched, that is ▪ wee must seeke for our righteousnes els where then in our selues,
And First we Are to Remember that which erst I touched, that is ▪ we must seek for our righteousness Else where then in our selves,
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because there is none in vs. And see why S. Paul so greatly insisteth and standeth vpon the curse of mankinde,
Because there is none in us And see why S. Paul so greatly insisteth and Stands upon the curse of mankind,
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when as he would driue vs to this point, that God freely justifieth vs:
when as he would driven us to this point, that God freely Justifieth us:
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for there hee sheweth that the Heathen are also condemned, although they haue neither lawe, scripture,
for there he shows that the Heathen Are also condemned, although they have neither law, scripture,
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nor Prophets, and saith, that they are of themselues alreadie damned, and need neuer go any farther.
nor prophets, and Says, that they Are of themselves already damned, and need never go any farther.
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For God hath manifested himselfe to all in general, in giuing vs eyes to behold the creation of the world.
For God hath manifested himself to all in general, in giving us eyes to behold the creation of the world.
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Now we see that we smother and suppresse the glory which we ought most manifestly to behold.
Now we see that we smother and suppress the glory which we ought most manifestly to behold.
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And therfore we must conclude, that we are all yea most vnthankfull sacrilegers, because we robbe God of that honour that is due vnto him.
And Therefore we must conclude, that we Are all yea most unthankful sacrilegers, Because we rob God of that honour that is due unto him.
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As for those that are vnder the law, there is a double condemnation vppon their heades,
As for those that Are under the law, there is a double condemnation upon their Heads,
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for they sinne wittingly, because they know the will of God plainly manifested vnto them. Heere then wee see all mankinde enclosed within the curse.
for they sin wittingly, Because they know the will of God plainly manifested unto them. Here then we see all mankind enclosed within the curse.
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Let therefore, saith he, euerie mouth be stopped, and be still:
Let Therefore, Says he, every Mouth be stopped, and be still:
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whereupon hee bringeth in many places of the scripture, to shewe, that God looked vppon the children of men,
whereupon he brings in many places of the scripture, to show, that God looked upon the children of men,
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and found not one good, but all corrupt:
and found not one good, but all corrupt:
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that is to say, they were so wrapped vp in their iniquities, as that they were to be abhorred.
that is to say, they were so wrapped up in their iniquities, as that they were to be abhorred.
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Here then we see what we are to note in the first place, that is, wee are hereby to vnderstand what our state & condition is,
Here then we see what we Are to note in the First place, that is, we Are hereby to understand what our state & condition is,
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vntill such time as God commeth vnto vs to haue mercie vpon vs, and looketh after vs when as we are plunged in the bottomles pit of hell.
until such time as God comes unto us to have mercy upon us, and looks After us when as we Are plunged in the bottomless pit of hell.
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Thus then we see at what ende we must begin, if we will rightly vnderstand how and wherefore we are iustified by Faith.
Thus then we see At what end we must begin, if we will rightly understand how and Wherefore we Are justified by Faith.
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But this cannot now be followed as it should, and therefore we wil let it alone vntill our next exercise.
But this cannot now be followed as it should, and Therefore we will let it alone until our next exercise.
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Let vs now then fall downe before the maiestie of our good God and mercifull Father in Iesus Christ, in acknowledging our manifold sinnes and iniquities, whereby we are most engaged and bound vnto him,
Let us now then fallen down before the majesty of our good God and merciful Father in Iesus christ, in acknowledging our manifold Sins and iniquities, whereby we Are most engaged and bound unto him,
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and for which wee ought to be vtterly confounded in our selues.
and for which we ought to be utterly confounded in our selves.
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And although we be cast down into such a bottomles depth of dispair, yet let vs not cease to lift vp our heades and hands vnto his maiestie, seeing he hath shewed vs such fauour as to looke after vs,
And although we be cast down into such a bottomless depth of despair, yet let us not cease to lift up our Heads and hands unto his majesty, seeing he hath showed us such favour as to look After us,
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because he would gather vs vnto himselfe, and because also that Iesus Christ descended into hell to bring vs out thereof,
Because he would gather us unto himself, and Because also that Iesus christ descended into hell to bring us out thereof,
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and lead vs vnto the kingdome of heauen.
and led us unto the Kingdom of heaven.
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And therefore let this bee so printed in our hearts, as that wee may be truely lifted vp by faith to call vpon this good God, who hath adopted vs for his children, and wholly rest vppon him.
And Therefore let this be so printed in our hearts, as that we may be truly lifted up by faith to call upon this good God, who hath adopted us for his children, and wholly rest upon him.
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And let vs farther beseech him to grant vs the grace so to walke, as that his adoption be not vaine nor vnprofitable in vs,
And let us farther beseech him to grant us the grace so to walk, as that his adoption be not vain nor unprofitable in us,
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but that it may shew the fruites thereof, insomuch as we shall bee gouerned by our Lorde Iesus Christ, accordingly as hee hath incorporated vs into himselfe. Let vs not onely, &c.
but that it may show the fruits thereof, insomuch as we shall be governed by our Lord Iesus christ, accordingly as he hath incorporated us into himself. Let us not only, etc.
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THE SECOND SERmon, of Iustification. Gen. Cap. 15. 6 Abram beleeued the Lord, and hee counted that to him for righteousnes.
THE SECOND SERmon, of Justification. Gen. Cap. 15. 6 Abram believed the Lord, and he counted that to him for righteousness.
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WE beganne yesterday to handle which was the right way to learn how to please God by faith, that is, wee must begin at our first estate and condition,
WE began yesterday to handle which was the right Way to Learn how to please God by faith, that is, we must begin At our First estate and condition,
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and see what wee were borne in Abram. In whom we see our selues to be all accursed, damned, and lost.
and see what we were born in Abram. In whom we see our selves to be all accursed, damned, and lost.
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And vntill such time as we know that aright, we shal neuer feele what it is to obtaine the fauour and mercie of God.
And until such time as we know that aright, we shall never feel what it is to obtain the favour and mercy of God.
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Here then wee see the true foundation whereon to build, which is, that after wee haue rightly examined what we are,
Here then we see the true Foundation whereon to built, which is, that After we have rightly examined what we Are,
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and finding nothing in our selues but vtter shame and confusion, we might seeke for the remedie els where.
and finding nothing in our selves but utter shame and confusion, we might seek for the remedy Else where.
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And for the making of such a triall, wee must of necessitie come to the scriptures.
And for the making of such a trial, we must of necessity come to the Scriptures.
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In verie deed if euery man did consider himselfe without flatterie, we should iudge our selues without any further triall.
In very deed if every man did Consider himself without flattery, we should judge our selves without any further trial.
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We should not need to vse long circumstances about the finding out of testimonies inough against our selues:
We should not need to use long Circumstances about the finding out of testimonies enough against our selves:
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for euerie one of vs hath an hotte burning skarre in himselfe, to imprint the curse of God vpon vs. But because wee are subiect to hide our sinnes and bury them,
for every one of us hath an hot burning skarre in himself, to imprint the curse of God upon us But Because we Are Subject to hide our Sins and bury them,
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therfore hath God set his word before vs as a glasse, that we might therein behold how to learne to iudge our selues thereby,
Therefore hath God Set his word before us as a glass, that we might therein behold how to Learn to judge our selves thereby,
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and not after our owne fantasies.
and not After our own fantasies.
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And although wee perceiue not at the first our owne miserie, yet when we shall see the same laid open by the word of God, that were inough wholly to confound vs. For if euerie one of vs should trust to his own opinion, we would then be all righteous.
And although we perceive not At the First our own misery, yet when we shall see the same laid open by the word of God, that were enough wholly to confound us For if every one of us should trust to his own opinion, we would then be all righteous.
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1448
For Salomon saith, That we are all so blinded with selfeloue, as that there is not one of vs all but wil make our selues belieue that we are wonderfull verteous:
For Solomon Says, That we Are all so blinded with Self-love, as that there is not one of us all but will make our selves believe that we Are wonderful virtuous:
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But it is God (saith hee) that weigheth the hearts. And therefore we must be tried by another balance: But it is God (Says he) that weigheth the hearts. And Therefore we must be tried by Another balance:
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for when we thinke our selues to be ful of merits, they proue nothing else but false stuffe and verie drosse.
for when we think our selves to be full of merits, they prove nothing Else but false stuff and very dross.
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1451
And when the world also thinketh so of vs, it declareth that they looke no farther but to the outward shew.
And when the world also Thinketh so of us, it Declareth that they look no farther but to the outward show.
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1452
Now, that which men so highly esteeme of, is abhominable before God.
Now, that which men so highly esteem of, is abominable before God.
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And why so? because that wee must iudge of workes according to the hidden and secret affection of the heart.
And why so? Because that we must judge of works according to the hidden and secret affection of the heart.
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1454
And besides, there is no puritie therein, for it is imposible that wee should be pure & clean, And beside, there is no purity therein, for it is impossible that we should be pure & clean,
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vntill such time (as it is said in the Actes of the Apostles) that wee bee purged by faith.
until such time (as it is said in the Acts of the Apostles) that we be purged by faith.
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1456
And on the other side) we shal neuer be able to serue God with a free affection, without we know that he will be good and mercifull vnto vs, And on the other side) we shall never be able to serve God with a free affection, without we know that he will be good and merciful unto us,
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as it is said in the Psalme: With thee O Lord is alwaies mercie and plenteous redemption.
as it is said in the Psalm: With thee Oh Lord is always mercy and plenteous redemption.
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1458
Now these miserable faithlesse people who doubt of the will of God, and are neuer quiet but in great perplexitie, without doubt can neuer serue God couragiously,
Now these miserable faithless people who doubt of the will of God, and Are never quiet but in great perplexity, without doubt can never serve God courageously,
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1459
neither will God at any time accept of that they do, for he wil haue vs sacrifice vnto him willingly:
neither will God At any time accept of that they do, for he will have us sacrifice unto him willingly:
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1460
and S. Paul also saith, That he loueth those which deale liberally with him, and come with a free affection.
and S. Paul also Says, That he loves those which deal liberally with him, and come with a free affection.
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1461
Here then we see that our works how glorious soeuer they seeme to be either in our owne eyes or in the eyes of the world ▪ are but dung and filth before God,
Here then we see that our works how glorious soever they seem to be either in our own eyes or in the eyes of the world ▪ Are but dung and filth before God,
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1462
vntil such time as hee hath cleansed vs of our sports and vncleannes, and besides hath shewed vs, what marke he would haue vs shoote at,
until such time as he hath cleansed us of our sports and uncleanness, and beside hath showed us, what mark he would have us shoot At,
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1463
& to what we shuld direct the whole course of our life, that is to saie, he would haue vs honour him,
& to what we should Direct the Whole course of our life, that is to say, he would have us honour him,
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1464
and being once dedicated vnto his seruice, labour to conforme our selues fully and wholy vnto that righteousnes which he hath set before vs. Howbeit we will handle this more at large,
and being once dedicated unto his service, labour to conform our selves Fully and wholly unto that righteousness which he hath Set before us Howbeit we will handle this more At large,
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when as wee shall speake of the law:
when as we shall speak of the law:
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1466
but for this present it shal suffice that we vnderstand, that because wee are carried with selfe loue,
but for this present it shall suffice that we understand, that Because we Are carried with self love,
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1467
and that, that is not only as it were a wimple to blindfold our eyes,
and that, that is not only as it were a wimple to blindfold our eyes,
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1468
but doth also as it were wholly bewitch vs, so as wee are become very blockish,
but does also as it were wholly bewitch us, so as we Are become very blockish,
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1469
and do not once conceiue & thinke of our miseries.
and do not once conceive & think of our misery's.
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1470
And therfore as I haue alreadie said, it is meete that God should condemne vs by his word.
And Therefore as I have already said, it is meet that God should condemn us by his word.
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1471
And for that cause also doth S. Paul bring in so many testimonies, shewing by them that we are all damned. And for that cause also does S. Paul bring in so many testimonies, showing by them that we Are all damned.
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1472
Euery one therfore, as I haue alreadie said, should haue this feeling in himselfe without any other iudge:
Every one Therefore, as I have already said, should have this feeling in himself without any other judge:
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1473
but because we are so sinfull, & so full of dissimulation, and haue so many shops and priuy closets, to withdraw & put vs by from the true & sure knowledge of our sinnes:
but Because we Are so sinful, & so full of dissimulation, and have so many shops and privy closets, to withdraw & put us by from the true & sure knowledge of our Sins:
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1474
therfore must the word of God serue vs for a looking glasse to behold them in.
Therefore must the word of God serve us for a looking glass to behold them in.
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1475
Now thē, seeing that we are of nature pernerse, & nothing in vs but rebellion and malice,
Now them, seeing that we Are of nature pernerse, & nothing in us but rebellion and malice,
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1476
and all our affections & thoughts so many inimities against God as S. Paul saith, how can we any way possibly present & offer vnto his maiestie any thing that hee may well like of.
and all our affections & thoughts so many inimities against God as S. Paul Says, how can we any Way possibly present & offer unto his majesty any thing that he may well like of.
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1477
In very deed we may haue some foolish arrogant proud cōceit of our selues, howbeit that shalbe alwaies but to redouble our woe:
In very deed we may have Some foolish arrogant proud conceit of our selves, howbeit that shall always but to redouble our woe:
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1478
for pride is a sin that more displeaseth God then all the rest.
for pride is a since that more displeaseth God then all the rest.
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1479
And therfore we must confesse that as we are but naturall men, wee are so great enimies vnto god,
And Therefore we must confess that as we Are but natural men, we Are so great enemies unto god,
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1480
as that our very thoughts & imaginations are all contrarie vnto his wil, neither can we so lōg as we liue, either speak or do any thing whatsoeuer,
as that our very thoughts & Imaginations Are all contrary unto his will, neither can we so long as we live, either speak or do any thing whatsoever,
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1481
but it must needs heap vpō our heds a most grieuous cōdemnatiō.
but it must needs heap upon our Heads a most grievous condemnation.
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1482
Wherfore we see why the scripture compareth vs vnto dead men, when as God once forsaketh vs,
Wherefore we see why the scripture compareth us unto dead men, when as God once Forsaketh us,
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1483
& vntill such time as our Sauior Christ hath shewed himselfe to be our life, we are no better then dead men.
& until such time as our Saviour christ hath showed himself to be our life, we Are no better then dead men.
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1484
And I pray you what can a dead man doo? Moreouer, we are therefore to learne & take forth this lesson,
And I pray you what can a dead man do? Moreover, we Are Therefore to Learn & take forth this Lesson,
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1485
or els we shal neuer be able to lay open what ye goodnes of god is towards vs in our lord Iesus Christ.
or Else we shall never be able to lay open what you Goodness of god is towards us in our lord Iesus christ.
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1486
But shuld dispaire in our selues to put our trust in God.
But should despair in our selves to put our trust in God.
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1487
For wee are so inclined vnto this presumptiō which is so rooted in vs, as yt we wil alwaies extoll our selues.
For we Are so inclined unto this presumption which is so rooted in us, as that we will always extol our selves.
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1488
And therfore god must altogither cast vs down, yt we may be redressed by his hand, & vpholdē by his power.
And Therefore god must altogether cast us down, that we may be Redressed by his hand, & upholden by his power.
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1489
Furthermore we are soon puffed vp wt a smal blast of wind of vain arrogancy:
Furthermore we Are soon puffed up with a small blast of wind of vain arrogance:
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1490
& therfore before such time as we are to receiue any true substance frō god, we must first be very empty,
& Therefore before such time as we Are to receive any true substance from god, we must First be very empty,
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1491
& as it were hunger starued. And so namely why it is sayd, That God filleth the hūgry & pore afflicted.
& as it were hunger starved. And so namely why it is said, That God fills the hungry & poor afflicted.
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1492
No doubt of it his goodnes extēdeth it self to none but to those yt are worthy of it:
No doubt of it his Goodness extendeth it self to none but to those that Are worthy of it:
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1493
but whē we speak of gathering his church togither, he must thē prepare it by this meane,
but when we speak of gathering his Church together, he must them prepare it by this mean,
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1494
and for that cause it is namely said, That the spirite of God must rest vpon our Lord Iesus Christ, that he might announce deliuerance vnto the captiues, to make the miserable blind to see, to heale the sick and diseased,
and for that cause it is namely said, That the Spirit of God must rest upon our Lord Iesus christ, that he might announce deliverance unto the captives, to make the miserable blind to see, to heal the sick and diseased,
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1495
and to strengthen & comfort the feeble and weake.
and to strengthen & Comfort the feeble and weak.
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1496
Now hee accomplisheth that when he saith, Come vnto me all ye that labour and are heauie laden,
Now he accomplisheth that when he Says, Come unto me all you that labour and Are heavy laden,
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1497
and I will refresh you, and you shall finde rest to your soules. and I will refresh you, and you shall find rest to your Souls.
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1498
Here then we see that it is humilitie that leadeth vs vnto our Lord Iesus Christ, that wee might be partakers of ye righteousnes which he bringeth vs. Now, humilitie is not such a maner of thing as many suppose it to be,
Here then we see that it is humility that leads us unto our Lord Iesus christ, that we might be partakers of the righteousness which he brings us Now, humility is not such a manner of thing as many suppose it to be,
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1499
as to shewe a godly and humble countenance before God, but we must be so bare and emptie of any good thing in vs,
as to show a godly and humble countenance before God, but we must be so bore and empty of any good thing in us,
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1500
as that we must cast our selues downe at his feete, and acknowledge that wee are nothing els but miserable and wretched sinners,
as that we must cast our selves down At his feet, and acknowledge that we Are nothing Else but miserable and wretched Sinners,
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1501
and so without al hope of saluation as of our selues.
and so without all hope of salvation as of our selves.
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1502
Thus we see how wee come vnto his mercie, which is by the feeling & apprehending of our miseries.
Thus we see how we come unto his mercy, which is by the feeling & apprehending of our misery's.
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1503
And these two things cānot be seperated.
And these two things cannot be separated.
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1504
For why is it that God taketh pitie vpon vs and helpeth vs? Forsooth, it is because he beholdeth our miseries,
For why is it that God Takes pity upon us and Helpeth us? Forsooth, it is Because he beholdeth our misery's,
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1505
and that is it which stirreth and moueth him to mercie.
and that is it which stirs and moves him to mercy.
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1506
And see also why S. Paul treating of our saluation saith, you are not saued as of your selues, it is the gift of God throgh faith:
And see also why S. Paul treating of our salvation Says, you Are not saved as of your selves, it is the gift of God through faith:
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1507
for ye are his workemanship, because hee hath created you in Christ Iesus vnto good works, which he hath before ordeined that ye should •oo them. for you Are his workmanship, Because he hath created you in christ Iesus unto good works, which he hath before ordained that you should •oo them.
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1508
Here Saint Paul excludeth whatsoeuer good opinion wee can conceiue of our owne power, when as he saith, Go to now,
Here Saint Paul excludeth whatsoever good opinion we can conceive of our own power, when as he Says, Go to now,
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1509
if ye shal attribute any part of commendation of saluation vnto your selues, and yet thinke that you haue not atteined thereunto as of your selues,
if you shall attribute any part of commendation of salvation unto your selves, and yet think that you have not attained thereunto as of your selves,
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1510
but that you haue been holpen therein:
but that you have been helped therein:
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1511
see how this geare may or can stand togither? For you were created mortal men, that is to say, Sinners:
see how this gear may or can stand together? For you were created Mortal men, that is to say, Sinners:
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1512
and therefore all accursed, banished and estraunged from the presence of God, in whom is all goodnesse.
and Therefore all accursed, banished and estranged from the presence of God, in whom is all Goodness.
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1513
And therefore you must conclude, that you are all as it were dead.
And Therefore you must conclude, that you Are all as it were dead.
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1514
Wherefore there must be a new and a second amendment and reparation before you bee any thing in the sight of God.
Wherefore there must be a new and a second amendment and reparation before you be any thing in the sighed of God.
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1515
And when you haue been regenerated in Iesus Christ, the same then is called, a new creation.
And when you have been regenerated in Iesus christ, the same then is called, a new creation.
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1516
And therefore euerie one of you is the creature of God, when as he hath formed and called you vnto himselfe, without anie disposition therunto for your owne part,
And Therefore every one of you is the creature of God, when as he hath formed and called you unto himself, without any disposition thereunto for your own part,
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1517
but God hath prepared good workes by his holie spirit.
but God hath prepared good works by his holy Spirit.
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1518
Seeing then that it is thus, we may very well conclude, that our saluation commeth no whit of our selues, no not one drop of it,
Seeing then that it is thus, we may very well conclude, that our salvation comes no whit of our selves, no not one drop of it,
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1519
but is the onely meere gift of God proceding of his owne liberality.
but is the only mere gift of God proceeding of his own liberality.
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1520
Thus then we see as touching the first point, that for the obteining of mercy and grace at God his hands, wee must truly acknowledge our selues what we are,
Thus then we see as touching the First point, that for the obtaining of mercy and grace At God his hands, we must truly acknowledge our selves what we Are,
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1521
how miserable our estate & conditiō is, & that we are all but castawaies.
how miserable our estate & condition is, & that we Are all but castaways.
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1522
Now whē I speak thus, it is not mēt that our knowledge must be a rouing vnderstāding, swimming in our brain,
Now when I speak thus, it is not meant that our knowledge must be a roving understanding, swimming in our brain,
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1523
but our harts must by it be deadly wounded, that we may feele the iudgements of God so to terrifie vs,
but our hearts must by it be deadly wounded, that we may feel the Judgments of God so to terrify us,
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1524
as that wee may bee brought almost into vtter dispaire.
as that we may be brought almost into utter despair.
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1525
For, how shuld we know what a benefit meat & drink is, except we were touched with hunger and thirst? For if we were stuffed,
For, how should we know what a benefit meat & drink is, except we were touched with hunger and thirst? For if we were stuffed,
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1526
& ful, we would continue so, we would neuer seek after crum nor crust (as we say) but it is hunger that driueth vs to hunt after victuals:
& full, we would continue so, we would never seek After crumb nor crust (as we say) but it is hunger that Driveth us to hunt After victuals:
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1527
for when wee are sicke, wee seeke for remedie, but if a man wer so sensles as that he felt no kind of grief, he would die an hundreth times before hee wold call for help, or yet once desire it:
for when we Are sick, we seek for remedy, but if a man were so senseless as that he felt no kind of grief, he would die an Hundredth times before he would call for help, or yet once desire it:
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1528
wherfore (as I haue alreadie said) wee must bee so touched with our miseries,
Wherefore (as I have already said) we must be so touched with our misery's,
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1529
as if we wer dead in deed, & as if wee felt that death, whereof the scripture speaketh, that wee might attaine to that life whiche our Lorde Iesus Christ offereth vnto vs by his Ghospell,
as if we were dead in deed, & as if we felt that death, whereof the scripture speaks, that we might attain to that life which our Lord Iesus christ Offereth unto us by his Gospel,
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1530
and this is the cause why the scripture so often reproueth, and as it were condemneth vs for our sinnes.
and this is the cause why the scripture so often Reproveth, and as it were Condemneth us for our Sins.
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1531
For God taketh no pleasure in dealing with vs after this maner, but because he knoweth the necessitie thereof.
For God Takes no pleasure in dealing with us After this manner, but Because he Knoweth the necessity thereof.
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1532
So then looke how many threatenings, sentences of condemnation, of reproofes, and such like are in the holy scripture, they are euen so many Mallettes to knocke vs on the heads, to bring vs vnto that humilitie which wee are so farre from,
So then look how many threatenings, sentences of condemnation, of reproofs, and such like Are in the holy scripture, they Are even so many Mallettes to knock us on the Heads, to bring us unto that humility which we Are so Far from,
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1533
vntill such time as hee hath violently in such sorte mortified vs. And thus much for this straine.
until such time as he hath violently in such sort mortified us And thus much for this strain.
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1534
Moreouer, we must come to a larger account and reckening of that which hath bin already spoken, which is, that vntill such time as we haue beheld our miseries in the word of God, wee shall be lulled in a dead sleepe in our hypocrisie & become very careles:
Moreover, we must come to a larger account and reckoning of that which hath been already spoken, which is, that until such time as we have beheld our misery's in the word of God, we shall be lulled in a dead sleep in our hypocrisy & become very careless:
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and this securitie will cause to contemne the word of God, and so by little and little be quite and cleane excluded from it.
and this security will cause to contemn the word of God, and so by little and little be quite and clean excluded from it.
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1536
Now God hath set before vs our condemation, namely in the lawe: and in verie deed all the scripture is full of them:
Now God hath Set before us our condemnation, namely in the law: and in very deed all the scripture is full of them:
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1537
and when it is said, that it is profitable, amongst other thinges, it layeth out the reproofes.
and when it is said, that it is profitable, among other things, it Layeth out the reproofs.
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1538
And besides, we knowe what the Ghospell teacheth, Repent and amend, for the kingdome of God is at hand.
And beside, we know what the Gospel Teaches, repent and amend, for the Kingdom of God is At hand.
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1539
Thus wee see how God disposeth his elect to receiue the free righteousnes which he bestoweth vpon them by his sonne, which is, that wee should repent and amend.
Thus we see how God Disposeth his elect to receive the free righteousness which he bestoweth upon them by his son, which is, that we should Repent and amend.
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1540
And what is the meaning hereof? Forsooth, there must be such a sorrow and griefe in vs for our sinnes,
And what is the meaning hereof? Forsooth, there must be such a sorrow and grief in us for our Sins,
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1541
as that we must condemne our selues for our wickednes, and be reuenged of our selues as S. Paul saith:
as that we must condemn our selves for our wickedness, and be revenged of our selves as S. Paul Says:
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1542
for hee setteth not downe only the word Sorrow and Feare, but •aith, that wee should haue such a vehement desire and zeale, for he sets not down only the word Sorrow and fear, but •aith, that we should have such a vehement desire and zeal,
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1543
as to be as it were a duenged of our selues, because wee are so great enemies vnto God:
as to be as it were a duenged of our selves, Because we Are so great enemies unto God:
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1544
Now although this doctrine is met withall in all the holie scripture: neuertheles, God hath especially or deined his law for that purpose, and therefore it is,
Now although this Doctrine is met withal in all the holy scripture: nevertheless, God hath especially or deined his law for that purpose, and Therefore it is,
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1545
why Saint Paul saith, That it bringeth nothing but wrath.
why Saint Paul Says, That it brings nothing but wrath.
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1546
When as wee shall thronghly weigh and consider that which is spoken, wee shall finde God to be against vs,
When as we shall thronghly weigh and Consider that which is spoken, we shall find God to be against us,
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1547
and cannot come neare, without it be to haue him armed and thundring against vs,
and cannot come near, without it be to have him armed and thundering against us,
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1548
& clearly to destroy vs. True at is, that the law right well sheweth vs what it is to liue righteously,
& clearly to destroy us True At is, that the law right well shows us what it is to live righteously,
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1549
and to attaine thereunto if we were capable therof, as hereafter shal be more largely handled.
and to attain thereunto if we were capable thereof, as hereafter shall be more largely handled.
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1550
It is written in Leuiticus, That who soeuer shall do these thinges shall liue by them:
It is written in Leviticus, That who soever shall do these things shall live by them:
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1551
but in the meane while, let vs see whether we come anie thing neare vnto that which God commandeth vs yea or no? In very deed, we are so arrogant and proud,
but in the mean while, let us see whither we come any thing near unto that which God commands us yea or no? In very deed, we Are so arrogant and proud,
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1552
as that the law, vntill we well vnderstand it, can neuer bee able to conuince and conquere all our fond presumption.
as that the law, until we well understand it, can never be able to convince and conquer all our found presumption.
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1553
For we see how Saint Paul, who from his youth was trained vp and instructed in the law, and a Doctor thereof;
For we see how Saint Paul, who from his youth was trained up and instructed in the law, and a Doctor thereof;
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1554
yet notwithstanding saith that hee still presumed on his vertues, and thought himself to be a very righteous man,
yet notwithstanding Says that he still presumed on his Virtues, and Thought himself to be a very righteous man,
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1555
because he knew the law, and rested theron, and vtterly contemned the grace of our lord Iesus Christ.
Because he knew the law, and rested theron, and utterly contemned the grace of our lord Iesus christ.
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1556
And what was the reason? Forsooth, because he looked no further but vnto the dead letter and outward shew thereof,
And what was the reason? Forsooth, Because he looked no further but unto the dead Letter and outward show thereof,
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1557
as when it is saide, Thou shalt not kill, in verie deed he right well knew that he was no murtherer:
as when it is said, Thou shalt not kill, in very deed he right well knew that he was no murderer:
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1558
Afterward it is said, Thou shalt not commit adultrie, neuer any man knew him to be a leacher or whoremaister. Next after:
Afterwards it is said, Thou shalt not commit adultery, never any man knew him to be a Lecher or whoremaster. Next After:
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1559
Thou shalt not steale, neither yet was it euer knowne that he was a theefe. And therefore he thought himself to be cleare before God.Thou shalt not steal, neither yet was it ever known that he was a thief. And Therefore he Thought himself to be clear before God.
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1560
Thus wee see how in what a sound drowsie sleepe he was in his vaine flatteries.
Thus we see how in what a found drowsy sleep he was in his vain flatteries.
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1561
But afterward God awakened him and drew him further on, and made him enter and search into the depth of his thoughts.
But afterwards God awakened him and drew him further on, and made him enter and search into the depth of his thoughts.
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1562
And where it is said, Thou shalt not couet, then he saw himselfe so conuicted and condemned,
And where it is said, Thou shalt not covet, then he saw himself so convicted and condemned,
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1563
as that there was no more absolution for him.
as that there was no more absolution for him.
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1564
For he felt a great many of vanities in himselfe that tickled him, his weakenes made him thinke vpon many temptations,
For he felt a great many of vanities in himself that tickled him, his weakness made him think upon many temptations,
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1565
and hee knew that he was not able to discharge himselfe of the hundreth part of the loue of GOD which ought to be in al the faithful. This did Saint Paul know:
and he knew that he was not able to discharge himself of the Hundredth part of the love of GOD which ought to be in all the faithful. This did Saint Paul know:
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1566
and so we see how that he, like a miserable dead man forgot his life, whereof he was beguiled & deceiued,
and so we see how that he, like a miserable dead man forgotten his life, whereof he was beguiled & deceived,
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1567
& acknowledged himself to be altogither like a wretched rotten carkes before God. For the law so slue him:
& acknowledged himself to be altogether like a wretched rotten carks before God. For the law so slew him:
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1568
as that hee had nothing in the world to presume vpon in himselfe.
as that he had nothing in the world to presume upon in himself.
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1569
And therfore, as I haue alreadie said, wee may see, that there is an especiall reason conteined in the lawe of God, to shewe vs that there is nothing in vs but cōdemnation.
And Therefore, as I have already said, we may see, that there is an especial reason contained in the law of God, to show us that there is nothing in us but condemnation.
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1570
For we must chiefly stand here vpon euery commandement. Wee must haue but one only God.
For we must chiefly stand Here upon every Commandment. we must have but one only God.
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1571
And what is he? & how must wee honour and serue him? Seeing then that we must be wholy bound and tied vnto him, let vs looke after none other good, felicitie,
And what is he? & how must we honour and serve him? Seeing then that we must be wholly bound and tied unto him, let us look After none other good, felicity,
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1572
nor reioycing, but to glorifie him, let there be neuer heard from our mouthes anie thing els but praises & thanksgiuing,
nor rejoicing, but to Glorify him, let there be never herd from our mouths any thing Else but praises & thanksgiving,
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1573
vnto his maiesty, & let it not be perceiued any maner of way, but that we forsake the world,
unto his majesty, & let it not be perceived any manner of Way, but that we forsake the world,
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1574
and wholy desire to come vnto him, & to magnifie his name as he worthily deserueth.
and wholly desire to come unto him, & to magnify his name as he worthily deserves.
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1575
Thus then wee see the foure Commandements of the first table, set here before vs. Now when we shal haue throughly serched the contents of them, let vs thē come to the examining of our selues,
Thus then we see the foure commandments of the First table, Set Here before us Now when we shall have thoroughly searched the contents of them, let us them come to the examining of our selves,
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1576
and we shall finde that in steed of resting vpon him, we are become verie wilde roges & vacabonds,
and we shall find that in steed of resting upon him, we Are become very wild roges & vagabonds,
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1577
and such also as that our thoughts & imaginations do lead vs and carry vs away euery where.
and such also as that our thoughts & Imaginations do led us and carry us away every where.
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1578
And first let vs come to speake of praier:
And First let us come to speak of prayer:
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1579
for this action should cause vs that are here beneath on the earth, to haue our cogitations in heauen,
for this actium should cause us that Are Here beneath on the earth, to have our cogitations in heaven,
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1580
because we are then as it were in the presence of our God.
Because we Are then as it were in the presence of our God.
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1581
And yet notwithstanding when wee do praie, what a number of friuolous imaginations shall wee haue in our heades, which will holde vs their captiues? And seeing it is so, what must be the rest of our whole life? Euen the lyke will become of all the Commandements of the lawe,
And yet notwithstanding when we do pray, what a number of frivolous Imaginations shall we have in our Heads, which will hold us their captives? And seeing it is so, what must be the rest of our Whole life? Eve the like will become of all the commandments of the law,
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1582
when as we shall compare them with our liues. And therefore wee shall not finde one onely death, but an hundreth thousand.
when as we shall compare them with our lives. And Therefore we shall not find one only death, but an Hundredth thousand.
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1583
Furthermore, wee see also how God in his lawe meaneth to touch vs to the quicke:
Furthermore, we see also how God in his law means to touch us to the quick:
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1584
for it is sayd, that the heart must in deede and in good earnest bee wounded.
for it is said, that the heart must in deed and in good earnest be wounded.
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1585
For, after that this sentence is pronounced:
For, After that this sentence is pronounced:
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1586
Cursed bee hee that shall not doo all thinges which heere are written, hee is not contented alone to bee Iudge, Cursed be he that shall not do all things which Here Are written, he is not contented alone to be Judge,
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1587
and to haue thus condemned vs by his owne mouth:
and to have thus condemned us by his own Mouth:
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1588
but will haue the people also to say, Amen: that is to say, he wil haue euery man to condemne himselfe willingly and of his owne accord,
but will have the people also to say, Amen: that is to say, he will have every man to condemn himself willingly and of his own accord,
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1589
and so be altogither held as condemned, confessing the sentence which he hath giuen to be iust and right.
and so be altogether held as condemned, confessing the sentence which he hath given to be just and right.
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1590
So then we see how the law driueth vs so to enter to examine & trie our life, that we shal finde no hope in our selues,
So then we see how the law Driveth us so to enter to examine & try our life, that we shall find no hope in our selves,
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1591
but bee driuen to seeke the beginning of our righteousnes at our Lord Iesus Christ his hand.
but be driven to seek the beginning of our righteousness At our Lord Iesus christ his hand.
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1592
Now we see, that these two things are as contrary one to another as fire and water,
Now we see, that these two things Are as contrary one to Another as fire and water,
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1593
as, to be accounted righteous before God by our works, and to be accepted of him, by the vertue and power of faith.
as, to be accounted righteous before God by our works, and to be accepted of him, by the virtue and power of faith.
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1594
For as Saint Paul saith, if wee should bring any thing that is ours, no doubt of it God should then be beholden vnto vs,
For as Saint Paul Says, if we should bring any thing that is ours, no doubt of it God should then be beholden unto us,
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1595
although wee were neither wholly, nor yet perfectly righteous:
although we were neither wholly, nor yet perfectly righteous:
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yet how euer it were, there might some proportionable reward be done vnto vs. But it is saide, that faith and workes can neuer agree togither:
yet how ever it were, there might Some proportionable reward be done unto us But it is said, that faith and works can never agree together:
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and therefore this must be our conclusion, that when we are iustified by faith, workes must needes cease and be nothing worth.
and Therefore this must be our conclusion, that when we Are justified by faith, works must needs cease and be nothing worth.
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1598
Now this at the first sight, may seeme to be an hard kinde of speech, to wit, that faith and good works can neuer go togither:
Now this At the First sighed, may seem to be an hard kind of speech, to wit, that faith and good works can never go together:
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for it might seeme, that if faith onely iustifieth, that the raines are slacked and let lose to all iniquitie.
for it might seem, that if faith only Justifieth, that the reins Are slacked and let loose to all iniquity.
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1600
Now S. Paul speaketh this according to a certaine qualitie and regard, as he also speaketh of the law and faith the law, saith he, can no way agree with faith, Now S. Paul speaks this according to a certain quality and regard, as he also speaks of the law and faith the law, Says he, can no Way agree with faith,
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for they are two incompatible things.
for they Are two incompatible things.
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And in what sort? For is not God as well the Authour of the law as of the Ghospell? Is there any contrarietie or repugnancie in him? without doubt no, for hee is vnchangeable.
And in what sort? For is not God as well the Author of the law as of the Gospel? Is there any contrariety or repugnancy in him? without doubt no, for he is unchangeable.
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Why then findeth S. Paul such a contrarietie betweene the law and the Ghospell? Forsooth it is in respect of our iustificatiō.
Why then finds S. Paul such a contrariety between the law and the Gospel? Forsooth it is in respect of our justification.
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1604
And euen so is it between faith & works: and the contrarietie is this, because workes are made merits.
And even so is it between faith & works: and the contrariety is this, Because works Are made merits.
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And that which is more, we can doo no good worke but by faith, as wee haue already said,
And that which is more, we can do no good work but by faith, as we have already said,
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1606
and hereafter shalbe more largely handled For the cause and the effect are not contraries:
and hereafter shall more largely handled For the cause and the Effect Are not contraries:
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but when we wil establish any merit in our works, that is to say, when as we wil go about to make thē auailable to obtain fauor at Gods hand,
but when we will establish any merit in our works, that is to say, when as we will go about to make them available to obtain favour At God's hand,
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& to satisfie for our sinnes:
& to satisfy for our Sins:
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to be short, when as we would bring them in, to serue vs for our saluation, this is, vtterly to ouerthrow faith,
to be short, when as we would bring them in, to serve us for our salvation, this is, utterly to overthrow faith,
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1610
& by this means, make it of no worth. Thus then we see, that it is not without cause why Saint Paul concludeth thus:
& by this means, make it of no worth. Thus then we see, that it is not without cause why Saint Paul Concludeth thus:
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1611
That seeing we are iustified by faith, then are workes of no value, but must be quite and cleane shut out of the doores,
That seeing we Are justified by faith, then Are works of no valve, but must be quite and clean shut out of the doors,
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for any opinion that wee ought to attribute vnto merites or vertues, whereby to please God withall.
for any opinion that we ought to attribute unto merits or Virtues, whereby to please God withal.
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Now we are here eftsoones to note, that God of his meere liberalitie iustifieth vs,
Now we Are Here eftsoons to note, that God of his mere liberality Justifieth us,
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and searcheth after our miseries to sustain them, that he might be knowne to be only righteous,
and Searches After our misery's to sustain them, that he might be known to be only righteous,
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& the commendation of our saluation, to bee absolutely giuen vnto him accordingly, as Saint Paul right well noteth both in his Epistle vnto the Ephesians,
& the commendation of our salvation, to be absolutely given unto him accordingly, as Saint Paul right well notes both in his Epistle unto the Ephesians,
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& also vnto the Romanes, saying:
& also unto the Romans, saying:
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That God hath concluded all vnder sin, that he might be knowne to be onely righteous, That God hath concluded all under since, that he might be known to be only righteous,
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and euerie mouth bee stopped, because it is hee onelie that iuslifieth sinners through the grace of our Lorde Iesus Christ,and every Mouth be stopped, Because it is he only that iuslifieth Sinners through the grace of our Lord Iesus christ,
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and that bringeth vs into the way of his righteousnes. As also in the third to the Galathians, when as Saint Paul propoundeth this question.
and that brings us into the Way of his righteousness. As also in the third to the Galatians, when as Saint Paul propoundeth this question.
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How is it possible that God gaue the lawe after the promise? For it should seeme that God chaunged his purpose,
How is it possible that God gave the law After the promise? For it should seem that God changed his purpose,
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and was misaduised, because hee freely iustified Abram, and a long time after gaue the law:
and was misadvised, Because he freely justified Abram, and a long time After gave the law:
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1622
and therein hee saith, That whosoeuer shal do these things, shall liue by them.
and therein he Says, That whosoever shall do these things, shall live by them.
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Hereunto Saint Paul answereth, That the law was not giuen to adnihilate the free promise, but for the vse, whereof I haue alreadie spoken, that is, that wee must bee all concluded vnder sinne and condemnation,
Hereunto Saint Paul Answers, That the law was not given to annihilate the free promise, but for the use, whereof I have already spoken, that is, that we must be all concluded under sin and condemnation,
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for else wee should neuer feele of what price the mercie of God was, nor neuer looke after it,
for Else we should never feel of what price the mercy of God was, nor never look After it,
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1625
and besides wee would thinke that wee had no neede of it.
and beside we would think that we had no need of it.
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1626
And in verie deed there are two sortes of people, which make no account of our Lorde Iesus Christ, robbing themselues of all the benefites which we haue by him,
And in very deed there Are two sorts of people, which make no account of our Lord Iesus christ, robbing themselves of all the benefits which we have by him,
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1627
and of the faluation also which we haue by his death and resurrection.
and of the faluation also which we have by his death and resurrection.
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1628
The one sort are they which persuade themselues to haue some worthines in them, and therupon in the aboundance of their pride despite God:
The one sort Are they which persuade themselves to have Some worthiness in them, and thereupon in the abundance of their pride despite God:
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1629
and such are your iolly rable of Monkes, Friers, and their like:
and such Are your jolly rabble of Monks, Friars, and their like:
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1630
who haue a certaine glorious glittering shew of righteousnes, counterfetting a maruellous, and as it were, Angellike holines.
who have a certain glorious glittering show of righteousness, counterfeiting a marvelous, and as it were, Angellike holiness.
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These men, I say, shut vp the Gate and haue no enterance vuto Iesus Christ: for the thrust him farre inough of from themselues.
These men, I say, shut up the Gate and have no Entrance vuto Iesus christ: for the thrust him Far enough of from themselves.
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The second sort are they which are negligent and secure, & think not themselues to be righteous.
The second sort Are they which Are negligent and secure, & think not themselves to be righteous.
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1633
And why so? for some of them ar whoremaisters, some are theeues, some drnnkards, some effeminate persons,
And why so? for Some of them Are whoremasters, Some Are thieves, Some drnnkards, Some effeminate Persons,
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1634
and some such contemners of God, as that little children may iudge them to be so.
and Some such contemners of God, as that little children may judge them to be so.
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These men are not deceiued by pride and arrogancy, but are made so drunke by satan,
These men Are not deceived by pride and arrogance, but Are made so drunk by satan,
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1636
as that they neuer thinke of euerlasting life, but are become altogither brutish.
as that they never think of everlasting life, but Are become altogether brutish.
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1637
And see why Salomon saith, That he is happie and blessed who is carefull ouer his owne heart.
And see why Solomon Says, That he is happy and blessed who is careful over his own heart.
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1638
And which feareth, and watcheth to vnderstand his sinnes and wretchednes. And which fears, and watches to understand his Sins and wretchedness.
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1639
We see then that the law was not giuen after the promise for any other reason,
We see then that the law was not given After the promise for any other reason,
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1640
but to condemne vs, to the end we might seek for all our righteousnes in God,
but to condemn us, to the end we might seek for all our righteousness in God,
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1641
and to giue all praise vnto him for our saluation.
and to give all praise unto him for our salvation.
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1642
Let vs then here note this finall cause, and therefore S. Paul in the first Chapter to the Ephesians, discourseth of this matter more at large.
Let us then Here note this final cause, and Therefore S. Paul in the First Chapter to the Ephesians, discourseth of this matter more At large.
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1643
For hee passeth it not ouer slightly, but handlet the matter so as if he would thunder it in our cares, to the end saith hee, That the glorie of God might bee knowne, hee alone to be glorified, hee alone to bee knowne righteous, that we might know that from him we haue all.
For he passes it not over slightly, but handlet the matter so as if he would thunder it in our Cares, to the end Says he, That the glory of God might be known, he alone to be glorified, he alone to be known righteous, that we might know that from him we have all.
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For wee must know saith hee, That without his meere fauour and grace we are all camned.
For we must know Says he, That without his mere favour and grace we Are all camned.
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1645
Here we see I say in summe what God his pretence is, when he taketh from vs all opinion of our owne power and strength, that is, hee meaneth that he would haue him selfe to be knowne to be onely iust,
Here we see I say in sum what God his pretence is, when he Takes from us all opinion of our own power and strength, that is, he means that he would have him self to be known to be only just,
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1646
and vs to be lost and damned soules of our selues. So that whosoeuer they are which chalenge to themselues the least righteousnes that may be,
and us to be lost and damned Souls of our selves. So that whosoever they Are which challenge to themselves the least righteousness that may be,
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1647
as if they were aiders and assisters vnto God, as the Papists call themselues Cooperators or workers togither with God, doo without doubt, commit a more detestable fault then all the theeues in the world.
as if they were aiders and assisters unto God, as the Papists call themselves Cooperators or workers together with God, do without doubt, commit a more detestable fault then all the thieves in the world.
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1648
For what is it to take away from a mortall man gold and siluer, and all that hee is worth besides, in respect of robbing God of his honor being the chiefest thing that he desireth, to haue to be reserued vnto himselfe? which is this, that hee alone is to bee acknowledged righteous:
For what is it to take away from a Mortal man gold and silver, and all that he is worth beside, in respect of robbing God of his honour being the chiefest thing that he Desires, to have to be reserved unto himself? which is this, that he alone is to be acknowledged righteous:
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1649
and then when miserable mortall creatures, or rather crawling vermine on the earth, who are no better then a most corrupt and filthie thing, shal stand vp in Gods steed and say, Thou art not the whole worker of our saluation,
and then when miserable Mortal creatures, or rather crawling vermin on the earth, who Are no better then a most corrupt and filthy thing, shall stand up in God's steed and say, Thou art not the Whole worker of our salvation,
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but we haue holpen thee in it.
but we have helped thee in it.
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1651
Is not this most cursed blasphemy, when as we shall presume to bring with vs some portion of righteousnes before God? But here we are to remember that which we yesterday handled, that is to say, that this word Iustifie, importeth not that wee are made righteous, that is, that God so renueth vs, as that we are Angels:
Is not this most cursed blasphemy, when as we shall presume to bring with us Some portion of righteousness before God? But Here we Are to Remember that which we yesterday handled, that is to say, that this word Justify, imports not that we Are made righteous, that is, that God so Reneweth us, as that we Are Angels:
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but it importeth that hee accepteth and alloweth of vs of his meere goodnes, albeit we be miserable sinners.
but it imports that he Accepteth and alloweth of us of his mere Goodness, albeit we be miserable Sinners.
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And therefore wee may heere see, how Moses in this place toucheth this word Impute, as if hee should haue said, that this hangeth vpon the free fauour of God,
And Therefore we may Here see, how Moses in this place touches this word Impute, as if he should have said, that this hangs upon the free favour of God,
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1654
and is not be enquired of whether righteousnes is in regard of man, or whether he is worthie to be accepted.
and is not be inquired of whither righteousness is in regard of man, or whither he is worthy to be accepted.
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1655
There is none at all of this meant.
There is none At all of this meant.
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1656
But let vs be contented that God accepteth vs for righteous, al thogh we are no whit so in deed.
But let us be contented that God Accepteth us for righteous, all though we Are no whit so in deed.
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1657
And here also wee see why the righteousnes of faith excludeth works: for looke what is wanting in vs we receiue from Iesus Christ.
And Here also we see why the righteousness of faith excludeth works: for look what is wanting in us we receive from Iesus christ.
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I say not in part, as the Papists ensnare themselues, but we borrow the righteousnes of Iesus Christ:
I say not in part, as the Papists ensnare themselves, but we borrow the righteousness of Iesus christ:
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1659
because there is not a droppe or yet a myte therof in vs. And therfore works must needs be ouerthrowne,
Because there is not a drop or yet a myte thereof in us And Therefore works must needs be overthrown,
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1660
when as we seek for righteousnes els where.
when as we seek for righteousness Else where.
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1661
For if there were onely one part in Iesus Christ, and another in vs, hee should not be the whole:
For if there were only one part in Iesus christ, and Another in us, he should not be the Whole:
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1662
& then how should this saying be fulfilled, That the fulnes of graces were giuen to him by the holie Ghost, that hee might distribute them vnto euerie one according to measure? For these two words, To get, and to Receiue, are cleane contrarie one to the other:
& then how should this saying be fulfilled, That the fullness of graces were given to him by the holy Ghost, that he might distribute them unto every one according to measure? For these two words, To get, and to Receive, Are clean contrary one to the other:
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1663
and when God iustifieth vs, it is by his adoption, and because wee are by nature the children of wrath,
and when God Justifieth us, it is by his adoption, and Because we Are by nature the children of wrath,
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1664
therefore he adopteth vs and taketh vs for his children.
Therefore he adopteth us and Takes us for his children.
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1665
And what findeth hee in vs? nothing in the world that can induce vs, to do well.
And what finds he in us? nothing in the world that can induce us, to do well.
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1666
And therefore the inheritance of our saluation which wee hope after, and which is promised vs in the Ghospell, commeth from this adoption of God,
And Therefore the inheritance of our salvation which we hope After, and which is promised us in the Gospel, comes from this adoption of God,
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1667
and from nothing that is in vs:
and from nothing that is in us:
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1668
for if wee could obtaine or get anie thing of our selues, without doubt wee would part stakes with God, euen as the Papistes doo.
for if we could obtain or get any thing of our selves, without doubt we would part stakes with God, even as the Papists do.
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1669
But because GOD so dealeth as that wee doo nothing, therefore is hee alone to bee glorified.
But Because GOD so deals as that we do nothing, Therefore is he alone to be glorified.
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1670
We now presently see in summe, that the righteousnes which is here spoken of, importeth nothing else but the remission of sinnes,
We now presently see in sum, that the righteousness which is Here spoken of, imports nothing Else but the remission of Sins,
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1671
and the credite which we haue in the name of our Lord Iesus Christ, to bee made righteous through the merite of his obedience:
and the credit which we have in the name of our Lord Iesus christ, to be made righteous through the merit of his Obedience:
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1672
but when Saint Paul would seuerely instruct vs, according to our childishnes, hee bringeth in onely remission of sinnes,
but when Saint Paul would severely instruct us, according to our childishness, he brings in only remission of Sins,
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1673
& reasoneth after this sort, We cannot, saith hee, be iustified by our workes: and why so? forsooth, because it is written:
& reasoneth After this sort, We cannot, Says he, be justified by our works: and why so? forsooth, Because it is written:
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1674
The man is blessed whose sinne. The man is blessed whose sin.
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1675
the Lord pardoneth, and whose iniquities are remitted, and whose wickednes is not imputed vnto him. the Lord Pardoneth, and whose iniquities Are remitted, and whose wickedness is not imputed unto him.
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1676
Heere saith hee, wee see all our felicitie, which is, when God receiueth vs to mercie,
Here Says he, we see all our felicity, which is, when God receiveth us to mercy,
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1677
and forgetteth & burieth all our sinnes, whereof wee are guiltie before him.
and forgetteth & burieth all our Sins, whereof we Are guilty before him.
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1678
Seeing then it is so, it must needs follow, that wee are all accursed vntill such time as God hath forgiuen vs:
Seeing then it is so, it must needs follow, that we Are all accursed until such time as God hath forgiven us:
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1679
and if wee be wicked, where then shall be found our righteousnes? For, god cannot hate that which is agreeable vnto his nature,
and if we be wicked, where then shall be found our righteousness? For, god cannot hate that which is agreeable unto his nature,
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1680
for hee is the fountaine or all righteousnes:
for he is the fountain or all righteousness:
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1681
And therefore if he finde in vs neuer so little goodnesse, no doubt of it hee will accept of it.
And Therefore if he find in us never so little Goodness, no doubt of it he will accept of it.
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1682
Wherefore wee must conclude, that because we are wicked, we are vnrighteous and altogither accursed,
Wherefore we must conclude, that Because we Are wicked, we Are unrighteous and altogether accursed,
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1683
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 can no Way be blessed without God loves us Now, if he loves us, he must needs eftsoons allow and like of us,
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1684
and if hee allow and like of vs, we must needs be righteous. These are principles which we ought to vnderstand.
and if he allow and like of us, we must needs be righteous. These Are principles which we ought to understand.
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1685
Howbeit wee are yet to know, that we cannot be blessed without God loue vs:
Howbeit we Are yet to know, that we cannot be blessed without God love us:
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1686
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,
for so long as he is our enemy, Alas, in what a woeful estate and condition Are we? Whereupon then dependeth our felicity? Forsooth even herein,
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1687
when as God loueth vs. We are now to consider how it is that hee loueth vs:
when as God loves us We Are now to Consider how it is that he loves us:
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1688
hee must needs allow and like of vs, as I haue alreadie said, for he cannot deny himselfe.
he must needs allow and like of us, as I have already said, for he cannot deny himself.
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1689
For if hee reiect & abhorre vs, how shall we be reconciled vnto him? Now let vs see by what means:
For if he reject & abhor us, how shall we be reconciled unto him? Now let us see by what means:
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1690
for God cannot be transfigured, and if (as S. Paul saith) we should pretend any such thing it were in vaine:
for God cannot be transfigured, and if (as S. Paul Says) we should pretend any such thing it were in vain:
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1691
for hee will continue alwaies like himselfe, & knoweth well inough to seperate vs with all our leasings,
for he will continue always like himself, & Knoweth well enough to separate us with all our leasings,
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1692
and race vs out of his Rowle:
and raze us out of his Roll:
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1693
and how ••all God then allow & like of vs? Wel sir, we must be righteous.
and how ••all God then allow & like of us? Well sir, we must be righteous.
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Now, what righteousnes is it? It is not that righteousnes which we suppose to haue in our workes,
Now, what righteousness is it? It is not that righteousness which we suppose to have in our works,
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1695
ne that we are able to acquire our selues before him, or yet satisfie by any duetie that wee can performe:
ne that we Are able to acquire our selves before him, or yet satisfy by any duty that we can perform:
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1696
none of all this will serue our turnies.
none of all this will serve our turnies.
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1697
What righteousnes then is it? Forsooth euen this, that God must pardon our sinnes, forget our iniquities,
What righteousness then is it? Forsooth even this, that God must pardon our Sins, forget our iniquities,
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1698
and not impute our offences vnto vs. And therefore Dauid had reason to vse these three maner of speeches:
and not impute our offences unto us And Therefore David had reason to use these three manner of Speeches:
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1699
for a man would thinke, this to be a superfluous kinde of language:
for a man would think, this to be a superfluous kind of language:
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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,
but he especially reitterateth this, Because the condition of man wherein he is born and drowned over head & ears, is not only a bottomless depth,
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1701
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.
until such time as God draws him out thereof, but the bottomless depth of all depths, that is, it is the bottomless depth of hell.
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1702
And therfore God must deale herein after a singuler maner.
And Therefore God must deal herein After a singular manner.
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1703
And therefore we see why he also soone after speaketh, and that in the spirit in whom is no deceit:
And Therefore we see why he also soon After speaks, and that in the Spirit in whom is no deceit:
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1704
for it is meet we should vnderstand how necessary the mercy of God is for vs,
for it is meet we should understand how necessary the mercy of God is for us,
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1705
because our sinnes are so filthie and horrible, as that they are able to infect and poyson both heauen & earth,
Because our Sins Are so filthy and horrible, as that they Are able to infect and poison both heaven & earth,
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1706
and not to prouoke God alone against vs, but also the Angels, the Sunne and Moone & all the hostes both of heauen and earth.
and not to provoke God alone against us, but also the Angels, the Sun and Moon & all the hosts both of heaven and earth.
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1707
Wherefore we see why Dauid so highly magnifieth the forgiuenes of sinnes.
Wherefore we see why David so highly magnifieth the forgiveness of Sins.
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1708
And thereupon S. Paul himself also concludeth, and sheweth vs wherein our whole righteousnes consisteth, which is, that onr sinnes are forgiuē vs. And let vs likewise note as I haue alreadie said, that Dauid speaketh & setteth it down in the spirit, in whom is no guile:
And thereupon S. Paul himself also Concludeth, and shows us wherein our Whole righteousness Consisteth, which is, that onr Sins Are forgiven us And let us likewise note as I have already said, that David speaks & sets it down in the Spirit, in whom is no guile:
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1709
for hee sheweth that we cannot haue our sinnes forgiuen vs, albeit God offereth vs forgiuenes:
for he shows that we cannot have our Sins forgiven us, albeit God Offereth us forgiveness:
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1710
vntill such time as wee be wholly confounded in our selues, and bee so rowzed vp & awakened,
until such time as we be wholly confounded in our selves, and be so roused up & awakened,
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1711
as that no hypocrisie nor dissimulation make vs belieue this or that, ne yet remaine in a dead sleepe of securitie:
as that no hypocrisy nor dissimulation make us believe this or that, ne yet remain in a dead sleep of security:
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1712
but that we finde our selues to be like most miserable damned and lost soules,
but that we find our selves to be like most miserable damned and lost Souls,
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1713
and such as the iudgements of God do so persecute, as that we know not which way to turn vs,
and such as the Judgments of God do so persecute, as that we know not which Way to turn us,
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1714
and to be in such a desperate case as if we saw present death before vs,
and to be in such a desperate case as if we saw present death before us,
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1715
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,
and the hand of God armed to execute the sentence of the curse which he pronounceth against us And this is the definition of the righteousness which we Are to note,
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1716
if wee will haue it rightly defined.
if we will have it rightly defined.
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1717
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:
we see also why it is said in the fifteenth of the Acts, where Saint Paul speaking of the ceremonies of the law Says, that we must be justified by our Lord Iesus christ, of all the things whereof the law of Moses could not iustefie us This word the Law, Carrieth Here a long tail with it:
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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.
for, we must understand why S. Paul, especially speaks of the ceremonies of the law, when as hesaith, that works cannot any ways make us acceptable before God.
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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,
Now the Papists, and many of the ancient Father's which knew not the Scriptures, but were as a man would say half Philosophers, were wonderfully troubled about this word the Law,
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1720
and though that Saint Paul contended not about morall workes as they called them:
and though that Saint Paul contended not about moral works as they called them:
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1721
that is to say, that hee went not about to deny that we were not righteous before GOD,
that is to say, that he went not about to deny that we were not righteous before GOD,
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1722
if we liued chastly, temperately, soberly, wronging no man, and holding all such other lyke morall vertues:
if we lived chastely, temperately, soberly, wronging no man, and holding all such other like moral Virtues:
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1723
they thought that Saint Paul touched none of this, but meant in verie deed that all these workes, partly deserued saluation:
they Thought that Saint Paul touched none of this, but meant in very deed that all these works, partly deserved salvation:
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1724
but they thought that the ceremonies of the lawe could no way bee profitable to iustification.
but they Thought that the ceremonies of the law could no Way be profitable to justification.
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1725
Now this imagination is too too grosse follie: for, first, Saint Paule neuer once spake of the ceremonies of the law.
Now this imagination is too too gross folly: for, First, Saint Paul never once spoke of the ceremonies of the law.
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1726
Wherefore see here I beseech you, how most vnaduisedly they are abused:
Wherefore see Here I beseech you, how most unadvisedly they Are abused:
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1727
and to prooue it to bee so, consider that place of the Psalme which I erst alledged,
and to prove it to be so, Consider that place of the Psalm which I erst alleged,
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1728
how Dauid placeth mans blessednesse in the onlie forgiuenesse of sinnes, without naming anye worke:
how David places men blessedness in the only forgiveness of Sins, without naming any work:
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1729
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.
and this speaking of works comprehendeth within it all vertnes in general, which we can any Way attribute unto our selves, and wherein we greatly glory.
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1730
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.
Now this cursedness (Saint Paul Says) shows that we must needs come all naked and empty before God, that we might be filled & enriched of his mere and free Goodness.
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1731
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, That whosoeuer shall doo these things, shal liue in them.
Moreover, when as he speaks of the works of the law, it is Because that if there be any merit in them, it is by reason of the Covenant which we have already alleged, That whosoever shall do these things, shall live in them.
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1732
Put the case that there neuer had bin any law published, yet should we haue been no whit the more acceptable vnto God.
Put the case that there never had been any law published, yet should we have been no whit the more acceptable unto God.
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1733
And as for himselfe he oweth vs no duetie, neither is he any whit bound vnto vs:
And as for himself he owes us no duty, neither is he any whit bound unto us:
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1734
for it is said, That when wee haue done whatsoeuer is commanded vs, yet must we needes confesse that we are vnprofitable seruants. for it is said, That when we have done whatsoever is commanded us, yet must we needs confess that we Are unprofitable Servants.
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1735
And why so? what? are we at our owne choise and libertie to doo what wee lust? Is there anie thing in vs that is our owne? no verely,
And why so? what? Are we At our own choice and liberty to do what we lust? Is there any thing in us that is our own? no verily,
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1736
and therefore cannot we plead any merit, albeit we perfectly fulfilled the law.
and Therefore cannot we plead any merit, albeit we perfectly fulfilled the law.
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1737
Whereuppon then dependeth the confidence which wee take in our workes? Forsooth euen vpon this promise, That whosoever shall do these thinges, shall liue by them.
Whereupon then dependeth the confidence which we take in our works? Forsooth even upon this promise, That whosoever shall do these things, shall live by them.
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1738
For God bounde himselfe hereunto of his owne accord, albeit hee was not in reason tied vnto it.
For God bound himself hereunto of his own accord, albeit he was not in reason tied unto it.
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1739
Wherefore when as S. Paul speaketh of the workes of the law, he sheweth, that although God hath promised to all those to whom he hath made promise, that how many soeuer shall accomplish all which hee hath commanded by the righteousnes of the law, shall be reputed & taken to be righteous, and haue thereby euerlasting life:
Wherefore when as S. Paul speaks of the works of the law, he shows, that although God hath promised to all those to whom he hath made promise, that how many soever shall accomplish all which he hath commanded by the righteousness of the law, shall be reputed & taken to be righteous, and have thereby everlasting life:
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1740
notwithstanding that the workes of the law cannot do it.
notwithstanding that the works of the law cannot do it.
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1741
And why so? because they still leaue vs vnder the curse of the law and condemnation:
And why so? Because they still leave us under the curse of the law and condemnation:
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1742
for wee can do nothing else but sinne, so long as we remain in this tabernacle of the flesh,
for we can do nothing Else but sin, so long as we remain in this tabernacle of the Flesh,
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1743
and hee whatsoeuer hee is, that shall thinke himselfe to be most righteous, shall neuer be able to acquite and discharge himselfe of the hundreth part of his duetie therein.
and he whatsoever he is, that shall think himself to be most righteous, shall never be able to acquit and discharge himself of the Hundredth part of his duty therein.
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1744
What shall we then doo, but euen hold downe our heades, and prostrate our selues at the feete of our Iudge,
What shall we then do, but even hold down our Heads, and prostrate our selves At the feet of our Judge,
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1745
and so craue pardon and forgiuenes? as heereafter shall be more largely let downe.
and so crave pardon and forgiveness? as hereafter shall be more largely let down.
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1746
Let vs now then returne vnto the place depending vpon that which I haue alreadie touched, which is, that Iesus Christ is set before vs to iustitie vs in all things whereof the law of Moses was neuer able to do.
Let us now then return unto the place depending upon that which I have already touched, which is, that Iesus christ is Set before us to iustitie us in all things whereof the law of Moses was never able to do.
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1747
For it shuld seem, that they thought themselues to be holpē as wel by the ceremonies,
For it should seem, that they Thought themselves to be helped as well by the ceremonies,
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1748
as also by all the rest of the law, to make them of great account before God,
as also by all the rest of the law, to make them of great account before God,
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1749
and to be able to please him:
and to be able to please him:
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1750
for if they failed, then had they the sacrifices as fit remedies, as the sprinkeling of blood to cleanse them, certaine washings also to make satisfaction vnto God, and many other promises besides.
for if they failed, then had they the Sacrifices as fit remedies, as the sprinkling of blood to cleanse them, certain washings also to make satisfaction unto God, and many other promises beside.
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1751
It should seeme then that all this was nothing to make them acceptable before God,
It should seem then that all this was nothing to make them acceptable before God,
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1752
but contrariwise, that Iesus Christ must come to iustifie vs of those thinges, whereof the law was neuer able to do.
but contrariwise, that Iesus christ must come to justify us of those things, whereof the law was never able to do.
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1753
What is ment by this saying to iustifie vs of things? That is to saie, to pardon and forgiue vs them.
What is meant by this saying to justify us of things? That is to say, to pardon and forgive us them.
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1754
Wee see now by this place which I haue alreadie spoken of, that the righteousnes which Moses here speaketh of, is not a thing resident in our persons.
we see now by this place which I have already spoken of, that the righteousness which Moses Here speaks of, is not a thing resident in our Persons.
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1755
But Gods free forgiuing of vs, when as hee is mercifull and louing vnto vs, albeit we are no whit worthy thereof:
But God's free forgiving of us, when as he is merciful and loving unto us, albeit we Are no whit worthy thereof:
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1756
for this which Moses heere setteth downe, shal neuer be able to be found in any man whatsoeuer,
for this which Moses Here sets down, shall never be able to be found in any man whatsoever,
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1757
but in Iesus Christ who must onely iustifie vs:
but in Iesus christ who must only justify us:
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1758
and how is that? that is, if the Diuell shall accuse vs, and God readie to iudge and condemne vs:
and how is that? that is, if the devil shall accuse us, and God ready to judge and condemn us:
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1759
then will Iesus Christ answere for vs as our suretie.
then will Iesus christ answer for us as our surety.
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1760
Thus we see how the obedience of Iesus Christ serueth vs as a cloake to couer al our rebellions and iniquities.
Thus we see how the Obedience of Iesus christ serveth us as a cloak to cover all our rebellions and iniquities.
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1761
It is he that hath satisfied for vs, and discharged vs of all our debtes by the merit of his death,
It is he that hath satisfied for us, and discharged us of all our debts by the merit of his death,
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1762
& shed his precious bloud to wash vs withall.
& shed his precious blood to wash us withal.
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1763
To be short, we finde in the person of the Sonne of God, whatsoeuer is requisite to make vs acceptable before him,
To be short, we find in the person of the Son of God, whatsoever is requisite to make us acceptable before him,
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1764
because our sinnes are not imputed vnto vs. Here then we see in summe, what we are to remember from this place.
Because our Sins Are not imputed unto us Here then we see in sum, what we Are to Remember from this place.
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1765
We are now to proceed somewhat further, that is to say, that when God hath once for all receiued vs thus to mercy,
We Are now to proceed somewhat further, that is to say, that when God hath once for all received us thus to mercy,
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1766
how hee continueth, holdeth, and voweth vs for righteous all the daies of our liues, and euen in death also:
how he Continueth, holds, and Voweth us for righteous all the days of our lives, and even in death also:
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1767
for this is the principal point wherat we must aime & come vnto, howbeit we cannot at this time stād to handle it.
for this is the principal point whereat we must aim & come unto, howbeit we cannot At this time stand to handle it.
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1768
Let it suffice thē, to the end things might be well kept in minde, that wee know & vnderstand what the open way is, that wee must haue to be partakers of the euerlasting saluation which commeth vnto vs by Iesus Christ the sonne of God, that is, wee must know & vnderstand how miserable & wretched our state and condition is, not by confessing the same with our mouthes onely,
Let it suffice them, to the end things might be well kept in mind, that we know & understand what the open Way is, that we must have to be partakers of the everlasting salvation which comes unto us by Iesus christ the son of God, that is, we must know & understand how miserable & wretched our state and condition is, not by confessing the same with our mouths only,
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1769
or hauing a vain imagination swimming in our brains therof.
or having a vain imagination swimming in our brains thereof.
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1770
But to be so sorrowfully wounded and greeued, as that wee be confounded before the maiestie of God,
But to be so sorrowfully wounded and grieved, as that we be confounded before the majesty of God,
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1771
euen to the very hating & detesting of our owne selues.
even to the very hating & detesting of our own selves.
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1772
And whē we shall thus rightly iudge of our selues, then shall wee be sure that God will forgiue vs. And when wee shall bee thus mortified in our selues,
And when we shall thus rightly judge of our selves, then shall we be sure that God will forgive us And when we shall be thus mortified in our selves,
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1773
then shall wee finde life in Iesus Christ.
then shall we find life in Iesus christ.
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1774
For it is not inough that we knowe our selues to bee verie wretched sicke creatures,
For it is not enough that we know our selves to be very wretched sick creatures,
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1775
and poore and needie soule•• but we must be dead altogither, to the end we might by the onely grace of our Lord Iesus Christ be reuiued.
and poor and needy soule•• but we must be dead altogether, to the end we might by the only grace of our Lord Iesus christ be revived.
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1776
And that hereupon we may bee so humbled as the scripture willeth vs, which is, to giue vnto god that honor that is due vnto him.
And that hereupon we may be so humbled as the scripture wills us, which is, to give unto god that honour that is due unto him.
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1777
And it is not without cause that Dauid speaketh, when as he saith, That it is an humble and contrite heart which God requireth.
And it is not without cause that David speaks, when as he Says, That it is an humble and contrite heart which God requires.
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For wee shall neuer come vnto him except wee bee altogither cast downe in our selues.
For we shall never come unto him except we be altogether cast down in our selves.
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1779
And then wee must carry this minde and affection with vs, that we are wonderfully grieued & perplexed in our distresses,
And then we must carry this mind and affection with us, that we Are wonderfully grieved & perplexed in our Distresses,
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1780
and then will we in deed confesse that we are not righteous.
and then will we in deed confess that we Are not righteous.
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1781
And then also shall our desire and affection be so enflamed, as that we shall not looke for our righteousnes in our merits,
And then also shall our desire and affection be so inflamed, as that we shall not look for our righteousness in our merits,
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1782
but cleane contrary, and hauing cast away all arrogancy, looke for all our benefit and saluation in his onely Sonne,
but clean contrary, and having cast away all arrogance, look for all our benefit and salvation in his only Son,
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1783
and so when wee haue once knowne that hee hath pluckt vs out of the shadow of death, our mouthes shall then be open and disposed to preach his vnspeakable praises, according to that saying of Saint Peter, treating of the end of our saluation, in the first Chapiter of his first Canonicall Epistle.
and so when we have once known that he hath plucked us out of the shadow of death, our mouths shall then be open and disposed to preach his unspeakable praises, according to that saying of Saint Peter, treating of the end of our salvation, in the First Chapter of his First Canonical Epistle.
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1784
Let vs now prostrate our selues before the maiestie of our good God, in acknowledging our sinnes, beseeching him to cause vs more and more to feele them,
Let us now prostrate our selves before the majesty of our good God, in acknowledging our Sins, beseeching him to cause us more and more to feel them,
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1785
and so to gouerne vs by his holie spirit, as that we seek after nothing els but the glorifying and blessing of his holie name,
and so to govern us by his holy Spirit, as that we seek After nothing Else but the glorifying and blessing of his holy name,
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1786
and to acknowledge how many maner of waies we are bound vnto him, euen holding of him all the hope of life we haue,
and to acknowledge how many manner of ways we Are bound unto him, even holding of him all the hope of life we have,
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1787
and al that while not to be weary in seruing of him, but do the best wee can to conforme vs vnto his holie will,
and all that while not to be weary in serving of him, but do the best we can to conform us unto his holy will,
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1788
vntil such time as hee hath so spoiled vs of all the corruptions of our flesh,
until such time as he hath so spoiled us of all the corruptions of our Flesh,
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1789
as that we may be wholy cloathed with his righteousnes. So shall wee all say, O Almightie God and heauenly Father, &c.
as that we may be wholly clothed with his righteousness. So shall we all say, Oh Almighty God and heavenly Father, etc.
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1790
THE THIRD SERMON of Iustification. Gen. Cap. 15. 6 Abram beleeued the Lord, and hee counted that vnto him for Righteousnes.
THE THIRD SERMON of Justification. Gen. Cap. 15. 6 Abram believed the Lord, and he counted that unto him for Righteousness.
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1791
WE heard yesterday that wee must in no case part stakes with God in the matter of our saluatiō,
WE herd yesterday that we must in no case part stakes with God in the matter of our salvation,
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1792
but all praise must bee giuen to him for it.
but all praise must be given to him for it.
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1793
For when we shall throughly looke into whatsoeuer can be found in vs, wee must conclude, that we are so voyd of all integritie,
For when we shall thoroughly look into whatsoever can be found in us, we must conclude, that we Are so void of all integrity,
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1794
as that there is nothing in vs but all corruption, and so consequently, nothing but death.
as that there is nothing in us but all corruption, and so consequently, nothing but death.
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1795
Now it is not inough for vs to know that God alone is to be glorified, Now it is not enough for us to know that God alone is to be glorified,
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1796
and we our selues as it were to bee assured to bee of no worth,
and we our selves as it were to be assured to be of no worth,
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1797
for if we do not so, without wee haue shutte vp the gate of saluation against our selues.
for if we do not so, without we have shut up the gate of salvation against our selves.
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1798
For where Saint Paul alledgeth out of the Prophet Habacuck, That wee liue by faith:
For where Saint Paul allegeth out of the Prophet Habakkuk, That we live by faith:
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1799
wee are thereby taught, that faith is as it were the keye that openeth vnto vs the kingdome of heauen.
we Are thereby taught, that faith is as it were the key that Openeth unto us the Kingdom of heaven.
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1800
If it bee then our inheritance, wee must needes beeing the children come thether:
If it be then our inheritance, we must needs being the children come thither:
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1801
and wee cannot bee the children of God, as Saint Iohn in his first Chapiter saith, but by faith.
and we cannot be the children of God, as Saint John in his First Chapter Says, but by faith.
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1802
Nowe this faith, as we haue alreadie sayd, importeth a certaintie. Now this faith, as we have already said, imports a certainty.
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1803
And see also why it is sayd, That wee may crie with open mouth that God is our Father,
And see also why it is said, That we may cry with open Mouth that God is our Father,
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1804
and that except hee be so, wee cannot bee reputed to bee his children.
and that except he be so, we cannot be reputed to be his children.
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1805
And from whence commeth this crie? Forsooth, as Saint Paul saith, as well in the eighth to the Romanes, as also in the fifth to the Galathians,
And from whence comes this cry? Forsooth, as Saint Paul Says, as well in the eighth to the Romans, as also in the fifth to the Galatians,
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1806
euen from the spirite of adoption.
even from the Spirit of adoption.
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1807
And therefore the spirite of GOD doth so certefie our spirite that we are his children by adoption,
And Therefore the Spirit of GOD does so certify our Spirit that we Are his children by adoption,
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1808
as that wee may without scruple or doubt call vppon him as our Father.
as that we may without scruple or doubt call upon him as our Father.
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1809
And in another place also it is saide, That hee is called the seale of the inheritance of saluation which we wait and looke for.
And in Another place also it is said, That he is called the seal of the inheritance of salvation which we wait and look for.
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1810
Seeing then it is so, that the certaintie of faith importeth that we are gods adopted children,
Seeing then it is so, that the certainty of faith imports that we Are God's adopted children,
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1811
and that our saluation is grounded therupō, there must also be put to a seal, as a signe and token that it is infallible.
and that our salvation is grounded thereupon, there must also be put to a seal, as a Signen and token that it is infallible.
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1812
Here then wee see, that it is not inough for vs to confesse that God is the author of our saluatiō,
Here then we see, that it is not enough for us to confess that God is the author of our salvation,
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1813
& the same to be attributed to him only:
& the same to be attributed to him only:
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1814
but we must also on the other sides come vnto him, & priuatly cal vpō him as our father, and be fully resolued that he will not forsake vs. Now this certaintie the Papists could neuer skill of,
but we must also on the other sides come unto him, & privately call upon him as our father, and be Fully resolved that he will not forsake us Now this certainty the Papists could never skill of,
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1815
but doo strongly and constantly repugne it, saying, that wee may not in anie wise resolue that God alloweth and liketh vs,
but do strongly and constantly repugn it, saying, that we may not in any wise resolve that God alloweth and liketh us,
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1816
and that we stand in his grace and fauour: but onely that wee may haue some probable coniecture thereof.
and that we stand in his grace and favour: but only that we may have Some probable conjecture thereof.
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1817
Now to say thus, is vtterly to ouerthrow the whole foundation of Christianitie.
Now to say thus, is utterly to overthrow the Whole Foundation of Christianity.
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1818
And in very deed, when Saint Paul speaketh of this matter, hee driueth vs vnto this reason, which is, that if we depend vpon the law and trust vnto it,
And in very deed, when Saint Paul speaks of this matter, he Driveth us unto this reason, which is, that if we depend upon the law and trust unto it,
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1819
then is Faith but vaine, and the promise made of none effect.
then is Faith but vain, and the promise made of none Effect.
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1820
And why so? Forsooth, it is not because God is not faithfull for his part,
And why so? Forsooth, it is not Because God is not faithful for his part,
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1821
but because we shal neuer be able to attaine vnto the accomplishment of that which is required for our saluation.
but Because we shall never be able to attain unto the accomplishment of that which is required for our salvation.
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1822
For God doth ver•ly promise vs recompense when as we shall haue serued him, and kept whatsoeuer he hath commanded vs, from the one end to the other:
For God does ver•ly promise us recompense when as we shall have served him, and kept whatsoever he hath commanded us, from the one end to the other:
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1823
God vndoubtedly promiseth vs all that. Now this is an impossible condition. For neuer man yet hath accomplished the lawe, nor neuer shall.
God undoubtedly promises us all that. Now this is an impossible condition. For never man yet hath accomplished the law, nor never shall.
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1824
So then we for our parts are neuer able to effect & performe this promise.
So then we for our parts Are never able to Effect & perform this promise.
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1825
And therfore we shall alwaies be reasoning, wauering, and out of quiet, and in the end fall into dispaire,
And Therefore we shall always be reasoning, wavering, and out of quiet, and in the end fallen into despair,
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1826
when as we shall go about to bring our workes with vs to keepe Audite and an account with God,
when as we shall go about to bring our works with us to keep Audite and an account with God,
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1827
for it is saide in the 144. Psalme: Enter not into iudgement with thy seruant O Lord:
for it is said in the 144. Psalm: Enter not into judgement with thy servant Oh Lord:
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1828
for no man liuing shall be iustified in thy sight. for no man living shall be justified in thy sighed.
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1829
And therfore we must conclude, that we shalbe euer vexed and troubled, and our spirits wonderfully perplexed,
And Therefore we must conclude, that we shall ever vexed and troubled, and our spirits wonderfully perplexed,
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1830
if we had not saluation elfe where then from our merits.
if we had not salvation self where then from our merits.
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1831
And for the better vnderstanding hereof, let vs wel weigh & consider of that which hath been alreadie spoken, that is, wee must not thinke to paie God with nifles.
And for the better understanding hereof, let us well weigh & Consider of that which hath been already spoken, that is, we must not think to pay God with nifles.
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1832
For it is a fearefull thing to haue him against vs. Now he cannot otherwise be,
For it is a fearful thing to have him against us Now he cannot otherwise be,
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1833
but so long as wee shall presume vpon workes. For we do euen so much derogate from him, and robbe him of his right,
but so long as we shall presume upon works. For we do even so much derogate from him, and rob him of his right,
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1834
as hath been heretofore shewed, that whosoeuer hath not his mouth stopped from attributing vnto himselfe the least glorie,
as hath been heretofore showed, that whosoever hath not his Mouth stopped from attributing unto himself the least glory,
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1835
and his mouth wide to confesse God only to be iust: without doubt that man opposeth himself vnto his maiestie.
and his Mouth wide to confess God only to be just: without doubt that man Opposeth himself unto his majesty.
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1836
Now we shal neuer obtaine our sute against him: but the condemnation will stil light vpon our owne heads.
Now we shall never obtain our suit against him: but the condemnation will still Light upon our own Heads.
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1837
And therfore let vs not wittingly and in deed prouoke his wrath against vs, & besides, it cannot be chosen,
And Therefore let us not wittingly and in deed provoke his wrath against us, & beside, it cannot be chosen,
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1838
but that wee must needs be out of our wits, when as we wil trust vnto our merites.
but that we must needs be out of our wits, when as we will trust unto our merits.
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1839
And heerein is a twyfold abuse, which also bringeth with it a third.
And herein is a twofold abuse, which also brings with it a third.
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1840
The one is, when as we thinke to recken with God hand ouer head as the Papists do.
The one is, when as we think to reckon with God hand over head as the Papists doe.
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1841
And although they faile in many things, yet make they themselues belieue that hee accepteth them.
And although they fail in many things, yet make they themselves believe that he Accepteth them.
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1842
Now God hath promised nothing but to such as shall accomplish the whole lawe. And therefore let vs note well these words:
Now God hath promised nothing but to such as shall accomplish the Whole law. And Therefore let us note well these words:
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1843
That whosoeuer shall do all the things written in the lawe, shall liue by them: It is not saide one part onely. That whosoever shall do all the things written in the law, shall live by them: It is not said one part only.
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1844
Which also agreeth with the saying of Saint Iames, That hee which forbad to commit adulterie, forbad also to steale.
Which also agreeth with the saying of Saint James, That he which forbade to commit adultery, forbade also to steal.
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1845
For although a man shall haue liued all the dayes of his life chastly, and yet bee guiltie of some other precept, hee is neuerthelesse but a damned soule.
For although a man shall have lived all the days of his life chastely, and yet be guilty of Some other precept, he is nevertheless but a damned soul.
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1846
And why so? Forsooth, because that that which God hath coupled togither, we must not seperate. And why so? Forsooth, Because that that which God hath coupled together, we must not separate.
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1847
The righteousnes of the lawe is coupled and vnited togither:
The righteousness of the law is coupled and united together:
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1848
and therefore we must not pretend to cut it in pieces & gobets, nor deuide it.
and Therefore we must not pretend to Cut it in Pieces & gobets, nor divide it.
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1849
Let vs now then consider, whether we be able in part or in whole so to acquite our selues,
Let us now then Consider, whither we be able in part or in Whole so to acquit our selves,
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1850
as that the whole course of our life may not bee amended.
as that the Whole course of our life may not be amended.
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1851
Alas what are wee then? And as Salomon saith, who can saie I haue cleansed mine hart? In very deed, there are a great many that thinke they haue,
Alas what Are we then? And as Solomon Says, who can say I have cleansed mine heart? In very deed, there Are a great many that think they have,
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1852
because there are a great many of hypocrites in the world.
Because there Are a great many of Hypocrites in the world.
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1853
And therefore that man as I haue alreadie said, that is at that point, must needs be more then sensles:
And Therefore that man as I have already said, that is At that point, must needs be more then senseless:
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1854
for if he consider with what a iudge he hath to deale withall, how euer it fall out,
for if he Consider with what a judge he hath to deal withal, how ever it fallen out,
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1855
when as wee shall haue well bethoght vs of all the matter, without doubt if wee bring with vs vnto him one ounce or perhappes an halfe ounce, there will be as a man would say, fiue times as much founde to weigh it downe:
when as we shall have well bethoght us of all the matter, without doubt if we bring with us unto him one ounce or perhaps an half ounce, there will be as a man would say, fiue times as much found to weigh it down:
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1856
and when wee shall thinke to paie him with halfe an ounce, he wil finde matter inough to condemne vs in fiue times as much.
and when we shall think to pay him with half an ounce, he will find matter enough to condemn us in fiue times as much.
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1857
And what shall become of vs then? Let vs therefore learne rightly to know what wée are, that wee be not in the ende found worse then naught.
And what shall become of us then? Let us Therefore Learn rightly to know what we Are, that we be not in the end found Worse then nought.
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1858
And let vs consider as I haue alreadie sayd, that wee can neuer be saued, except we be assured that we may call vpon God as vpon our Father.
And let us Consider as I have already said, that we can never be saved, except we be assured that we may call upon God as upon our Father.
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1859
Now besides this first abuse, there is a second, which is, that they that thinke to be iustified by their merites, doo neuer consider that not one of our workes is good,
Now beside this First abuse, there is a second, which is, that they that think to be justified by their merits, do never Consider that not one of our works is good,
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1860
when as God will looke straitly vnto them:
when as God will look straitly unto them:
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1861
for as I haue already said, although we should keep the one halfe of the lawe or three partes of it, yet were it all nothing:
for as I have already said, although we should keep the one half of the law or three parts of it, yet were it all nothing:
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1862
for we should all be condemned if we failed but in one only point:
for we should all be condemned if we failed but in one only point:
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1863
and yet there is another reason, to wit, we neuer once came neare the accomplishyng of the lawe, either in whole or yet in part.
and yet there is Another reason, to wit, we never once Come near the accomplishing of the law, either in Whole or yet in part.
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1864
And how so? we saide yesterday that God iudgeth not of our workes as we imagine.
And how so? we said yesterday that God Judgeth not of our works as we imagine.
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1865
For hee hath his owne weightes and balance.
For he hath his own weights and balance.
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1866
And how iudgeth he them? Forsooth, he looketh whether the heart be pure and cleane from all fleshly pollutions.
And how Judgeth he them? Forsooth, he looks whither the heart be pure and clean from all fleshly pollutions.
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1867
And where shall a man finde such an heart? We are euer mashed in a great many of wicked affections,
And where shall a man find such an heart? We Are ever mashed in a great many of wicked affections,
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1868
and although they reigne not in vs, yet can we not be altogither rid of them.
and although they Reign not in us, yet can we not be altogether rid of them.
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1869
Moreouer, we shall neuer finde such a zeale in vs to glorify God as we shuld,
Moreover, we shall never find such a zeal in us to Glorify God as we should,
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1870
but that there will be alwaies some infirmitie:
but that there will be always Some infirmity:
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1871
we may haue a good meaning to do well, but yet it shall not bee so perfectly done,
we may have a good meaning to do well, but yet it shall not be so perfectly done,
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1872
as that it may stand before his face.
as that it may stand before his face.
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1873
Now we do not here speake of this as to say, I thinke, and I suppose:
Now we do not Here speak of this as to say, I think, and I suppose:
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1874
but wee must conclude and saie, God hath said so, and God alloweth and liketh of it.
but we must conclude and say, God hath said so, and God alloweth and liketh of it.
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1875
And therefore we should be very far of, from deseruing any thing before him, nor yet be quiet in conscience:
And Therefore we should be very Far of, from deserving any thing before him, nor yet be quiet in conscience:
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1876
for, ouer and besides that we faile in many things, and that there is no man but hath alwayes some remorse of conscience,
for, over and beside that we fail in many things, and that there is no man but hath always Some remorse of conscience,
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1877
& although we thought to do the best that wee possibly might, yet were it altogither halting and lame.
& although we Thought to do the best that we possibly might, yet were it altogether halting and lame.
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1878
Yea and there may bee also some infirmitie that may pollute euen very good workes in deed.
Yea and there may be also Some infirmity that may pollute even very good works in deed.
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1879
For was there euer a better woorke then that of Abram, when hee was readie to kill his owne sonne? And yet notwithstanding, his heart was touched with many sorrowes and griefes, which shewed his weaknes.
For was there ever a better work then that of Abram, when he was ready to kill his own son? And yet notwithstanding, his heart was touched with many sorrows and griefs, which showed his weakness.
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1880
Thus then we see, that this worke was poluted before God, & could not be reputed to be anie merit.
Thus then we see, that this work was polluted before God, & could not be reputed to be any merit.
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1881
What shall we say then to that which we do, considering that none of vs all but is soone staied,
What shall we say then to that which we do, considering that none of us all but is soon stayed,
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1882
when as we shall once be spoken vnto to go that way.
when as we shall once be spoken unto to go that Way.
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1883
And although we would gladly employ our selues to serue God faithfully, yet goe we not so rightly and soundly on as we should, by the hundreth part.
And although we would gladly employ our selves to serve God faithfully, yet go we not so rightly and soundly on as we should, by the Hundredth part.
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1884
And must we needes be continually vexed & vnquiet? yea verily, & we all know it, without we wil be too too blind.
And must we needs be continually vexed & unquiet? yea verily, & we all know it, without we will be too too blind.
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1885
Now as I haue alredie said, we must assure our selues that God loueth vs, receiueth and accepteth of vs, as if we were righteous.
Now as I have already said, we must assure our selves that God loves us, receiveth and Accepteth of us, as if we were righteous.
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1886
And from whome haue we this priuiledge? Wee must come to that saying of Saint Paul to the Romanes:
And from whom have we this privilege? we must come to that saying of Saint Paul to the Romans:
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1887
which is, we must looke vpon our lord Iesus Christ. which is, we must look upon our lord Iesus christ.
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1888
For, when our saluation is spoken of, & then behold the glorious heauen, we are by and by on the one side, astonished and amazed thereat:
For, when our salvation is spoken of, & then behold the glorious heaven, we Are by and by on the one side, astonished and amazed thereat:
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1889
because we are not worthie once to come neare it.
Because we Are not worthy once to come near it.
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1890
And besides, wee see on the other sides, hell standing wide open before vs to swallow vs vp,
And beside, we see on the other sides, hell standing wide open before us to swallow us up,
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1891
because wee are horrible wretched sinners.
Because we Are horrible wretched Sinners.
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1892
And then will we say, Who shall ascend into heauen? For it is impossible that wee should come there:
And then will we say, Who shall ascend into heaven? For it is impossible that we should come there:
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1893
for where are our wings to flie vp thither? And besides, as I haue already said, hell standeth gaping wide open readie to receiue vs:
for where Are our wings to fly up thither? And beside, as I have already said, hell Stands gaping wide open ready to receive us:
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1894
if so be that he wil giue iudgement against vs:
if so be that he will give judgement against us:
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1895
and then we will saie, how know we that we are pardoned and forgiuen, but that God may verie well throw vs downe headlong into the bottomles pit of hell.
and then we will say, how know we that we Are pardoned and forgiven, but that God may very well throw us down headlong into the bottomless pit of hell.
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1896
Now hereupon Saint Paul answereth and setteth downe the remedie, which is this, that we must not doubt, but that heauen is ours.
Now hereupon Saint Paul Answers and sets down the remedy, which is this, that we must not doubt, but that heaven is ours.
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1897
And how shal we be sure of that? Forsooth, because that in the person of Iesus Christ we know it to be set wide open for vs. And therefore the asking of this question doubtfully, Who shall ascende into Heauen? Saint Paule saith, Is to fetch Iesus Christ downe from thence.
And how shall we be sure of that? Forsooth, Because that in the person of Iesus christ we know it to be Set wide open for us And Therefore the asking of this question doubtfully, Who shall ascend into Heaven? Saint Paul Says, Is to fetch Iesus christ down from thence.
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1898
For wee knowe that the Sonne of God hath saide, That there are manie Mansions in his fathers house, and that hee hath not taken them for his owne perticuler benefite,
For we know that the Son of God hath said, That there Are many Mansions in his Father's house, and that he hath not taken them for his own particular benefit,
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1899
but to the ende to receiue vs togither vnto himselfe, as fellowe heires with him. As concerning hell, he descended into it:
but to the end to receive us together unto himself, as fellow Heirs with him. As Concerning hell, he descended into it:
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1900
for hee suffred the torments and paines which wee should haue suffered, hee suffered the horrible torments of Gods wrathfull curse, which made him cry out and saie, My God, mys God,
for he suffered the torments and pains which we should have suffered, he suffered the horrible torments of God's wrathful curse, which made him cry out and say, My God, mys God,
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1901
why hast thou forsaken mee? Euen so then when as we make our saluation certaine,why hast thou forsaken me? Even so then when as we make our salvation certain,
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1902
then we may see that we are assured.
then we may see that we Are assured.
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1903
And that also is his meaning where he saith, Who shall laie anie thing to the charge of Gods chosen? He is angry with Sathan and with whatsoeuer is against vs,
And that also is his meaning where he Says, Who shall lay any thing to the charge of God's chosen? He is angry with Sathan and with whatsoever is against us,
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1904
as if he would haue said, seeing that wee haue forsaken all our arrogancy, and haue no such imagination as once to thinke that we can bring anie thing of our own with vs vnto God to make vs acceptable, cōsidering that we know that it is of his owne free mercy and goodnes that he hath chosen vs,
as if he would have said, seeing that we have forsaken all our arrogance, and have no such imagination as once to think that we can bring any thing of our own with us unto God to make us acceptable, considering that we know that it is of his own free mercy and Goodness that he hath chosen us,
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1905
as also called vs vnto him selfe by the Gospel, let the diuel with all his suppostes accuse vs as much as they lust,
as also called us unto him self by the Gospel, let the Devil with all his suppostes accuse us as much as they lust,
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1906
yet will he iustifie & pardon vs:
yet will he justify & pardon us:
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1907
& how? Forsooth saith hee, behold how our Lord Iesus Christ maketh intersession for vs,
& how? Forsooth Says he, behold how our Lord Iesus christ makes intersession for us,
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1908
& by the power and vertue of this praier, forsomuch as hee is our Advocate for the appaising of the wrath of God his Father, by this we see how we are pardoned.
& by the power and virtue of this prayer, forsomuch as he is our Advocate for the appaising of the wrath of God his Father, by this we see how we Are pardoned.
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1909
And this is the certaintie wherof he speaketh in another place, as we haue already said.
And this is the certainty whereof he speaks in Another place, as we have already said.
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1910
This also is shewed vnto vs in the person of the poore publican, that is to say, of the customer whom the people scorned whē he came vnto God to pray. This also is showed unto us in the person of the poor publican, that is to say, of the customer whom the people scorned when he Come unto God to pray.
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1911
He came not vnto him after a bragging sort, howbeit, hee verely belieued that God wold haue mercy vpō him: He Come not unto him After a bragging sort, howbeit, he verily believed that God would have mercy upon him:
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1912
& therin he was bold as we all also must be, as in ye Epistle to the Ephesians it is sayd.
& therein he was bold as we all also must be, as in you Epistle to the Ephesians it is said.
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1913
But when hee looked towardes him, he humbled himselfe, and was ashamed, crauing nothing but pardon: But when he looked towards him, he humbled himself, and was ashamed, craving nothing but pardon:
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Page 168
1914
and Iesus Christ said, that he was iustified euen with that onely speech.
and Iesus christ said, that he was justified even with that only speech.
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1915
And wee see that the Pharisie was reiected, because hee so foolishly presumed of his workes.
And we see that the Pharisee was rejected, Because he so foolishly presumed of his works.
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1916
And the Publican who plainly and simply confessed himselfe to be a miserable sinner, and so wretched and damned a soule departed iustified before God:
And the Publican who plainly and simply confessed himself to be a miserable sinner, and so wretched and damned a soul departed justified before God:
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1917
and yet notwithstanding the Pharisie commended not himselfe by reason of his merits, for he sayd not, I haue done this,
and yet notwithstanding the Pharisee commended not himself by reason of his merits, for he said not, I have done this,
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1918
and I haue done that, and therefore God is beholden vnto me for them:
and I have done that, and Therefore God is beholden unto me for them:
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1919
but said onely thus, God, I thanke thee, that I am not as other men are,
but said only thus, God, I thank thee, that I am not as other men Are,
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1920
an extortioner, vniust, a theefe, nor an Adulterer, nor as this Publican. an extortioner, unjust, a thief, nor an Adulterer, nor as this Publican.
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1921
A man would thinke this to bee a iolly entrance, when as hee submitted himselfe wholly vnto God,
A man would think this to be a jolly Entrance, when as he submitted himself wholly unto God,
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1922
and protested that whatsoeuer goodnes and vertue was in him, proceeded from the meere gift of the holie Ghost:
and protested that whatsoever Goodness and virtue was in him, proceeded from the mere gift of the holy Ghost:
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1923
but what of all this? yet was hee so proudly and arrogantly puffed vp, as that he thought himselfe to be allowed and liked of for his works.
but what of all this? yet was he so proudly and arrogantly puffed up, as that he Thought himself to be allowed and liked of for his works.
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1924
And therfore we see why God condemned him:
And Therefore we see why God condemned him:
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1925
for it could not be chosen but that he was exceeding blockish, to think that God was bound vnto him for his works.
for it could not be chosen but that he was exceeding blockish, to think that God was bound unto him for his works.
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1926
Wherefore wee must all flie vnto the meere mercy of God, and then, I saie, we shall be assured that he will loue vs,
Wherefore we must all fly unto the mere mercy of God, and then, I say, we shall be assured that he will love us,
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Page 169
1927
when as wee shall looke for all our merits in Iesus Christ, neuer ceasing to praie vnto him notwithstanding our great vnworthines,
when as we shall look for all our merits in Iesus christ, never ceasing to pray unto him notwithstanding our great unworthiness,
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1928
because he hath not adopted vs, either for our persons or yet for our workes, but of his meere and free mercy:
Because he hath not adopted us, either for our Persons or yet for our works, but of his mere and free mercy:
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1929
thus wee see how wee shall be assured of our saluation.
thus we see how we shall be assured of our salvation.
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1930
True it is, that we shall alwaies be full of scruples and doubtes, by reason that our faith is not perfect in vs:
True it is, that we shall always be full of scruples and doubts, by reason that our faith is not perfect in us:
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1931
but yet our assurance shall alwaies surmount, so long as we fight stoutly, and embrace the promises of God,
but yet our assurance shall always surmount, so long as we fight stoutly, and embrace the promises of God,
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1932
and make them a buckler and defence against all the temptations and distrustes, which the diuell shall set before vs. When then we speake of this certaintie of faith, we meane not but that it may be shaken,
and make them a buckler and defence against all the temptations and distrusts, which the Devil shall Set before us When then we speak of this certainty of faith, we mean not but that it may be shaken,
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1933
and we, many times be greatly perplexed & distressed:
and we, many times be greatly perplexed & distressed:
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1934
but our meaning is, that we may in the end conclude how euer it fall out, that God wil haue mercy vpon vs,
but our meaning is, that we may in the end conclude how ever it fallen out, that God will have mercy upon us,
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1935
and so vpon this assurednes pray vnto him. And this is it which we are now to keepe in minde.
and so upon this assuredness pray unto him. And this is it which we Are now to keep in mind.
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1936
We easily see then by this, that they which haue taken this word Iustifie, to be said that God chaungeth vs,
We Easily see then by this, that they which have taken this word Justify, to be said that God changeth us,
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1937
and gouerneth vs by his holie spirit to serue God, are too too much abused: for there are many that will say that wee are not iustified by our merits,
and Governs us by his holy Spirit to serve God, Are too too much abused: for there Are many that will say that we Are not justified by our merits,
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1938
neither yet that there is anie one iote in vs wherein to glorie, and that whatsoeuer goodnes is in vs commeth from the free gift of God,
neither yet that there is any one jot in us wherein to glory, and that whatsoever Goodness is in us comes from the free gift of God,
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1939
because that as of our selues we can doo nothing els but sin:
Because that as of our selves we can do nothing Else but since:
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1940
all this they will confesse, and wil in summe say, that we are iustified by meere grace and not by our workes,
all this they will confess, and will in sum say, that we Are justified by mere grace and not by our works,
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1941
and that there is no goodnes in vs, but that God giueth all: haue they confessed all this? Yea verily:
and that there is no Goodness in us, but that God gives all: have they confessed all this? Yea verily:
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1942
and yet they still go about to ouerthrow both themselues and others.
and yet they still go about to overthrow both themselves and Others.
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1943
And how so? Forsooth, because they thinke that they haue atteined vnto perfection, when as in verie deed, there is nothing els in them but imperfection.
And how so? Forsooth, Because they think that they have attained unto perfection, when as in very deed, there is nothing Else in them but imperfection.
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1944
For, where shal we find a man that when he shall be thus cast down in himself,
For, where shall we find a man that when he shall be thus cast down in himself,
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1945
as to be no bodie as it were, and confesse himself to be altogither accursed,
as to be no body as it were, and confess himself to be altogether accursed,
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1946
& whatsoeuer goodnes is in him to come of Gods owne meere liberalitie, so as God is therfore to be exalted & magnified,
& whatsoever Goodness is in him to come of God's own mere liberality, so as God is Therefore to be exalted & magnified,
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1947
& himselfe to be nothing, to the ende hee might acknowledge & humble himselfe vnto God & say, that all which he hath, he receiueth from his meere goodnes? Yea but we haue already said that if we be doubting,
& himself to be nothing, to the end he might acknowledge & humble himself unto God & say, that all which he hath, he receiveth from his mere Goodness? Yea but we have already said that if we be doubting,
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1948
then are heauen gates shut vp against vs. Now we cānot chuse but doubt, or els be starke staring mad when as we regard our own works.
then Are heaven gates shut up against us Now we cannot choose but doubt, or Else be stark staring mad when as we regard our own works.
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Page 170
1949
Admit that god by his holie spirit hath regenerated a man, & doth onely thanke God as the Pharisie did, and say,
Admit that god by his holy Spirit hath regenerated a man, & does only thank God as the Pharisee did, and say,
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1950
surely all that I haue I haue frō God, and yet notwithstanding when he praieth, he must pray confidently and in full assurance.
surely all that I have I have from God, and yet notwithstanding when he Prayeth, he must pray confidently and in full assurance.
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1951
And how shall he do that? For whilest he is yet imperfect and weake, the vertues which God hath bestowed vpon him shall be mingled with many vices:
And how shall he do that? For whilst he is yet imperfect and weak, the Virtues which God hath bestowed upon him shall be mingled with many vices:
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1952
yea & these vertues also shalbe corrupt, because I say, he shal not be fully clensed of the spots of the flesh.
yea & these Virtues also shall corrupt, Because I say, he shall not be Fully cleansed of the spots of the Flesh.
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1953
Whē a man shal find himselfe thus as a man would say, half seas ouer,
When a man shall find himself thus as a man would say, half Seas over,
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1954
& yet be far from the end and marke whether he would go, how can he otherwise do but doubt? Let vs therfore now conclude, that it is nothing to confesse & say that our saluation proceeded frō the meere grace & fauor of God,
& yet be Far from the end and mark whither he would go, how can he otherwise do but doubt? Let us Therefore now conclude, that it is nothing to confess & say that our salvation proceeded from the mere grace & favour of God,
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1955
because he gouerneth vs with his holy spirit, but yt we must flie vnto ye remission of our sins.
Because he Governs us with his holy Spirit, but that we must fly unto you remission of our Sins.
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1956
And so they yt plaie the wrangling so phisters herein, saying, that we are not iustified by our works,
And so they that play the wrangling so phisters herein, saying, that we Are not justified by our works,
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1957
because the good workes are not ours, but the gifts of the holy Ghost, forget that point which wee erst touched, that is to say, that our faith must be certain,
Because the good works Are not ours, but the Gifts of the holy Ghost, forget that point which we erst touched, that is to say, that our faith must be certain,
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1958
& that it cānot be certain except Iesus Christ be our aduocat, & his death a satisfactiō for our sins,
& that it cannot be certain except Iesus christ be our advocate, & his death a satisfaction for our Sins,
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1959
so as we cannot do it without we confesse ye debt, as by the exāple of the publicā which we haue alleged may be seen.
so as we cannot do it without we confess you debt, as by the Exampl of the publicam which we have alleged may be seen.
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1960
And we see also, yt this righteousnes must not be for a day only, but must cōtinue al ye daies of our liues.
And we see also, that this righteousness must not be for a day only, but must continue all you days of our lives.
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1961
For although we haue profited by seruing of God, yet for all that it hath bin in imperfection.
For although we have profited by serving of God, yet for all that it hath been in imperfection.
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1962
And therefore it is plaine faith that must iustifie vs. And here must be put to the wall and ouerthrowne, that foolish and peruerse opinion of the Papistes, who thinke themselues to bee partly iustified by their woorkes,
And Therefore it is plain faith that must justify us And Here must be put to the wall and overthrown, that foolish and perverse opinion of the Papists, who think themselves to be partly justified by their works,
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1963
and partly by the forgiuenes which they obtaine by the grace of God: for God must fully and wholly be mercifull vnto vs, as hath been shewed.
and partly by the forgiveness which they obtain by the grace of God: for God must Fully and wholly be merciful unto us, as hath been showed.
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Page 172
1964
And why so? For part of our workes merite nothing:
And why so? For part of our works merit nothing:
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Page 172
1965
and besides, there is corruption euen in the verie best worke we do, if we shall speake of iudging of it according to the worthines therof.
and beside, there is corruption even in the very best work we do, if we shall speak of judging of it according to the worthiness thereof.
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Page 172
1966
And therefore we see that we are fully and wholly excluded.
And Therefore we see that we Are Fully and wholly excluded.
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Page 172
1967
Wherefore we must grow to this point, that the most righteous, althogh they seeme as righteous as tht Angels,
Wherefore we must grow to this point, that the most righteous, although they seem as righteous as that Angels,
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Page 172
1968
yet must they be accepted of God freely. But here may arise an obiection in this sort:
yet must they be accepted of God freely. But Here may arise an objection in this sort:
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Page 172
1969
why fir? there is a great difference betweene those whom God hath alreadie called,
why fir? there is a great difference between those whom God hath already called,
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Page 172
1970
and those who are altogither estranged from him, and also there is great diuersitie betweene the faithfull man,
and those who Are altogether estranged from him, and also there is great diversity between the faithful man,
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Page 172
1971
when as God hath set him in the right way, and when he leaueth him vnto the corruption of his owne nature.
when as God hath Set him in the right Way, and when he Leaveth him unto the corruption of his own nature.
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Page 172
1972
For wee shall see some man to haue liued a long time like a straied sheep & castaway:
For we shall see Some man to have lived a long time like a strayed sheep & castaway:
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Page 172
1973
and at last, God enlighteneth him by his Ghospell, and so toucheth and reformeth him,
and At last, God Enlighteneth him by his Gospel, and so touches and reformeth him,
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Page 173
1974
as that a man shall see him, as the scripture speaketh, to become a new creature.
as that a man shall see him, as the scripture speaks, to become a new creature.
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Page 173
1975
And without doubt, we can neuer be said to be right Christians, without we be after that maner renued,
And without doubt, we can never be said to be right Christians, without we be After that manner renewed,
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Page 173
1976
and be made the workemanship of God created in our Lord Iesus Christ: to doo the workes which God hath prepared:
and be made the workmanship of God created in our Lord Iesus christ: to do the works which God hath prepared:
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Page 173
1977
all this, I say, must be in it. But herein may seeme to be some absurditie.
all this, I say, must be in it. But herein may seem to be Some absurdity.
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Page 173
1978
God iustified the theefe that was hanged, because he acknowledged his saluation to be in Iesus Christ:
God justified the thief that was hanged, Because he acknowledged his salvation to be in Iesus christ:
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Page 173
1979
and when hee was iustified, had hee none other qualitie in him then he had before? Yes verely.
and when he was justified, had he none other quality in him then he had before? Yes verily.
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Page 173
1980
Why then say we, that free righteousnes hath hir course all our life long.
Why then say we, that free righteousness hath his course all our life long.
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Page 173
1981
In deed a faithfull man will at the least be well affected to hold himselfe within the compasse of Gods obedience, he will be displeased with his sinnes,
In deed a faithful man will At the least be well affected to hold himself within the compass of God's Obedience, he will be displeased with his Sins,
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Page 173
1982
yea groane and greeue for them, and his chiefe de••re wil be to frame his life according to the lawe.
yea groan and grieve for them, and his chief de••re will be to frame his life according to the law.
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Page 173
1983
Now when a faithful man is come to this, we must not say that hee is iustified as hee was at the first,
Now when a faithful man is come to this, we must not say that he is justified as he was At the First,
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Page 173
1984
bicause he was then a dissolute man, and altogither estranged from God. To this we answere, when God at the first iustifieth vs, that is to saie,
Because he was then a dissolute man, and altogether estranged from God. To this we answer, when God At the First Justifieth us, that is to say,
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Page 173
1985
when hee hath mercy vpon vs, and plucketh vs out from that condemnation wherein we were, he vseth then a generall pardon:
when he hath mercy upon us, and plucketh us out from that condemnation wherein we were, he uses then a general pardon:
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Page 174
1986
and then when hee iustifieth vs afterward, he then acknowkledgeth the benefits which hee hath bestowed vpon vs,
and then when he Justifieth us afterwards, he then acknowkledgeth the benefits which he hath bestowed upon us,
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Page 174
1987
and auoweth & alloweth them, for he cannot deny himself:
and avoweth & alloweth them, for he cannot deny himself:
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Page 174
1988
& when he gouerneth vs by his holy spirit, although sinne dwelleth in vs, yet reigneth it not in vs,
& when he Governs us by his holy Spirit, although sin dwells in us, yet Reigneth it not in us,
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Page 174
1989
as it is written, Although wee doo not the good which wee would, yet wee striue to do it.
as it is written, Although we do not the good which we would, yet we strive to do it.
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Page 174
1990
And therefore God alloweth and liketh of that, because it commeth from him:
And Therefore God alloweth and liketh of that, Because it comes from him:
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Page 174
1991
but here we are to note, that he iustifieth vs both in our persons and also in our workes by faith only.
but Here we Are to note, that he Justifieth us both in our Persons and also in our works by faith only.
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Page 174
1992
For when he receiueth vs at the first, he cannot iustifie anie workes that are in vs. And why so? because they are all wicked.
For when he receiveth us At the First, he cannot justify any works that Are in us And why so? Because they Are all wicked.
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Page 174
1993
For as wee haue alreadie saide, what fruit can a rotten tree bring forth.
For as we have already said, what fruit can a rotten tree bring forth.
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Page 174
1994
And therefore when God draweth vnto him miserable sinners, that are banished and cast out of his kingdome and Church, he doth not iustifie their works:
And Therefore when God draws unto him miserable Sinners, that Are banished and cast out of his Kingdom and Church, he does not justify their works:
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Page 174
1995
but beholding their miseries, and hauing compassion of their perdition, lo, for that cause he iustifieth them.
but beholding their misery's, and having compassion of their perdition, lo, for that cause he Justifieth them.
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Page 174
1996
Now after that hee hath receiued them, he iustifieth them in their persons, that is to say, he accepteth them as his children,
Now After that he hath received them, he Justifieth them in their Persons, that is to say, he Accepteth them as his children,
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Page 174
1997
and after that, he iustifieth their workes:
and After that, he Justifieth their works:
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Page 174
1998
and how doth he that? Forsooth, not by calling them to an account, nor iudging them rigorously:
and how does he that? Forsooth, not by calling them to an account, nor judging them rigorously:
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Page 174
1999
for there will be alwaies, as I haue said, some corruptiō amongst, or els some slips and by slidings and such like things which wil marre all.
for there will be always, as I have said, Some corruption among, or Else Some slips and by slidings and such like things which will mar all.
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Page 175
2000
For if a man put the best wine in the worlde into an vnsauery hogshead, or into a fustie bottle, the wine wil be all mard.
For if a man put the best wine in the world into an unsavoury hogshead, or into a fusty Bottle, the wine will be all marred.
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2001
Euen so fareth it with all our works:
Eve so fareth it with all our works:
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2002
for so long as God guideth and gonerneth vs by his holy spirit, they ar good, holy, & commendable:
for so long as God guideth and gonerneth us by his holy Spirit, they Are good, holy, & commendable:
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2003
but marke what vessels we are, surely very filthy & corrupt. Euen so are our works, & therfore God must purge & cleanse them.
but mark what vessels we Are, surely very filthy & corrupt. Eve so Are our works, & Therefore God must purge & cleanse them.
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2004
And how is that? verily euen by his grace in pardoning the faults & imperfectiōs which are in them.
And how is that? verily even by his grace in pardoning the Faults & imperfections which Are in them.
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Page 175
2005
Wherfore euen as there is diuersitie between a faithfull man, & whō God calleth at the beginning vnto the Gospel,
Wherefore even as there is diversity between a faithful man, & whom God calls At the beginning unto the Gospel,
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Page 175
2006
so also is there some diuersity in iustificatiō.
so also is there Some diversity in justification.
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Page 175
2007
But it altereth not in this behalf, that is, that God alwaies iustifieth his freely, that is to say, that he accepteth them, not for anie vertues that are in thēselues,
But it altereth not in this behalf, that is, that God always Justifieth his freely, that is to say, that he Accepteth them, not for any Virtues that Are in themselves,
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2008
for there is none at all in them, neither yet for those which he hath bestowed vpon them:
for there is none At all in them, neither yet for those which he hath bestowed upon them:
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2009
for they are to be condemned by reason of the infirmitie that is in them. But because as Saint Paule saith, That those whome hee hath chosen he hath iustified.
for they Are to be condemned by reason of the infirmity that is in them. But Because as Saint Paul Says, That those whom he hath chosen he hath justified.
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Page 175
2010
Here then we see in summe, what we are to retaine as touching the motion of this question.
Here then we see in sum, what we Are to retain as touching the motion of this question.
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2011
Now we are to note, that ouer and besides the thing which the Papists imagine, that we may partly obtaine to be righteous, and so consequently bee pardoned at Gods hand, they are too too grosSecondly deceiued, bicaly deceiued in their satisfactions,
Now we Are to note, that over and beside the thing which the Papists imagine, that we may partly obtain to be righteous, and so consequently be pardoned At God's hand, they Are too too grosSecondly deceived, bicaly deceived in their satisfactions,
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Page 176
2012
and blind also, I say, in this they are, to thinke themselues to haue certaine vertues, which God ought to allow and like of.
and blind also, I say, in this they Are, to think themselves to have certain Virtues, which God ought to allow and like of.
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2013
But in very deed they are ashamed to say that their workes doo merite, but that they carry some likelihood with them:
But in very deed they Are ashamed to say that their works do merit, but that they carry Some likelihood with them:
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2014
for, say they, although they do not perfectly merit, yet is it meet that God who is iust, should accept of that good which they do.
for, say they, although they do not perfectly merit, yet is it meet that God who is just, should accept of that good which they do.
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Page 176
2015
Yea but they are so farre blinded in their righteousnes, as that they vnderstand not their sinnes, as we haue alreadie said:
Yea but they Are so Far blinded in their righteousness, as that they understand not their Sins, as we have already said:
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Page 176
2016
Againe, they are secondly deceiued, bicause they think themselues able to acquite themselues by their satisfactions.
Again, they Are secondly deceived, Because they think themselves able to acquit themselves by their satisfactions.
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2017
I will heere forbeare to speake what their satisfactions are, because they are most foolish, whereby they do nothing else but prouoke the heauy wrath of God against them, thinking to pay him with filthie toyes and trifles, to wit, with superstitions deuised of their owne braine:
I will Here forbear to speak what their satisfactions Are, Because they Are most foolish, whereby they do nothing Else but provoke the heavy wrath of God against them, thinking to pay him with filthy toys and trifles, to wit, with superstitions devised of their own brain:
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2018
for what satisfactions can we make, to deliuer vs from the iudgement of God? And what is the committing of one sinne worthie of? Truely we thinke that when wee haue violated the righteousnes of God,
for what satisfactions can we make, to deliver us from the judgement of God? And what is the committing of one sin worthy of? Truly we think that when we have violated the righteousness of God,
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2019
and haue payd some small portion for it, that we haue done inough.
and have paid Some small portion for it, that we have done enough.
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2020
Must we not thinke that Sathan wholly possesseth vs, when as we become thus arrogant? Now this is the greatest part of Popish doctrine, to be pardoned,
Must we not think that Sathan wholly Possesses us, when as we become thus arrogant? Now this is the greatest part of Popish Doctrine, to be pardoned,
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2021
when as we haue deserued rather to be punished. And this proceedeth herehence, because they think they should be iustified by their workes:
when as we have deserved rather to be punished. And this Proceedeth herehence, Because they think they should be justified by their works:
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2022
and therefore they saie, that this is but coniecturall, for they cannot choose but see, that if wee examine our selues, we shal come short in the end,
and Therefore they say, that this is but conjectural, for they cannot choose but see, that if we examine our selves, we shall come short in the end,
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2023
neither can wee haue that which is requisite for the making vp of our accountes before God, to say that we are discharged.
neither can we have that which is requisite for the making up of our accounts before God, to say that we Are discharged.
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2024
But ouer and besides this coniecture, they haue another foolish toye in their heads, which is this,
But over and beside this conjecture, they have Another foolish toy in their Heads, which is this,
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2025
why say they, if it were true that God fououred vs to day, it may be that hee would not doo so to morrow.
why say they, if it were true that God fououred us to day, it may be that he would not do so to morrow.
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2026
Now they neuer thinke that faith is alwaies accompanied with hope, and that hope extendeth it selfe both in life & death.
Now they never think that faith is always accompanied with hope, and that hope extendeth it self both in life & death.
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2027
And we see also besides, that there is a farre greater fault, & that is, they neuer looke vnto the last article of death, whereof we will speake (God willing) hereafter.
And we see also beside, that there is a Far greater fault, & that is, they never look unto the last article of death, whereof we will speak (God willing) hereafter.
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2028
And therefore we will at this time go on with that wee haue begun, which is, they thinke to satisfie and appaise God,
And Therefore we will At this time go on with that we have begun, which is, they think to satisfy and appaise God,
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2029
when as they bring with them some recompence for the sinnes & iniquities which they haue committed.
when as they bring with them Some recompense for the Sins & iniquities which they have committed.
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2030
Wherin they robbe God of his honor:
Wherein they rob God of his honour:
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2031
for, if it were so, then hee alone were not sufficient to reconcile vs vnto God his father.
for, if it were so, then he alone were not sufficient to reconcile us unto God his father.
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2032
Now it is not without cause that he is called our ransome:
Now it is not without cause that he is called our ransom:
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2033
for hee made himselfe our suretie vpon this condition, that hee tooke vpon him to paie our debtes fully and wholly.
for he made himself our surety upon this condition, that he took upon him to pay our debts Fully and wholly.
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2034
And therefore whosoeuer will now take vpon him to paie GOD, vsurpeth the office of Iesus Christ, which is a most abhominable abuse.
And Therefore whosoever will now take upon him to pay GOD, usurpeth the office of Iesus christ, which is a most abominable abuse.
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2035
And yet the Papists build their saluation hereon.
And yet the Papists built their salvation hereon.
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2036
But for all this they cauill and saie, that although our Lord Iesus Christ hath obteined pardon as wel for the sinne as for the punishment therof,
But for all this they cavil and say, that although our Lord Iesus christ hath obtained pardon as well for the sin as for the punishment thereof,
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2037
yet notwithstanding that this is reserued: although they manifestly gainsaie themselues.
yet notwithstanding that this is reserved: although they manifestly gainsay themselves.
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2038
For on the other side they saie, that our Lord Iesus Christ hath not merited for vs,
For on the other side they say, that our Lord Iesus christ hath not merited for us,
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2039
but is the occasion of merit.
but is the occasion of merit.
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2040
Now as I haue alreadie said, they will say that wee are by nature so ill and so exceeding wicked,
Now as I have already said, they will say that we Are by nature so ill and so exceeding wicked,
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2041
as that we can do nothing which God will accept: but say that whē Iesus Christ goeth before, he giueth vs the occasiō of merit,
as that we can do nothing which God will accept: but say that when Iesus christ Goes before, he gives us the occasion of merit,
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2042
& this they call the first merit, so that they giue vnto him some litle gobet or small portion,
& this they call the First merit, so that they give unto him Some little gobet or small portion,
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2043
and to our selues the chiefe.
and to our selves the chief.
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2044
Now if it be so that Iesus Christ hath onely merited the occasion of merit, that is to say, that wee must by him come to heauen, it must needs folow, that we shall be alwaies bound vnto God as well for the punishment, as for the sin.
Now if it be so that Iesus christ hath only merited the occasion of merit, that is to say, that we must by him come to heaven, it must needs follow, that we shall be always bound unto God as well for the punishment, as for the since.
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2045
And this is an enormious abomination, when as the papists wil presume thus to discharge themselues before God with their satisfactions.
And this is an enormous abomination, when as the Papists will presume thus to discharge themselves before God with their satisfactions.
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2046
And besides, as one mischiefe draweth on another, euen so thrust they themselues into a most wearisome labyrinth:
And beside, as one mischief draws on Another, even so thrust they themselves into a most wearisome labyrinth:
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2047
for they know well inough that if we strained our selues to do an hundreth times more then wee are able,
for they know well enough that if we strained our selves to do an Hundredth times more then we Are able,
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2048
yet could wee in no wise content & satisfie God for our sins.
yet could we in no wise content & satisfy God for our Sins.
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2049
And why so? because we come so short in doing that we should, as is most fearful.
And why so? Because we come so short in doing that we should, as is most fearful.
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2050
And Dauid saith, What man is he that knoweth his sins.
And David Says, What man is he that Knoweth his Sins.
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2051
And therfore although we shuld take neuer so much pain to make satisfactiō, yet shall the Papists be enforced to say, that we are neuer able to come to the end of thē. And Therefore although we should take never so much pain to make satisfaction, yet shall the Papists be Enforced to say, that we Are never able to come to the end of them.
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2052
Yet is there also a third error amongst them, to wit, their indulgences & pardons of ful remission,
Yet is there also a third error among them, to wit, their Indulgences & Pardons of full remission,
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2053
for the pardoning of their sins, yt will buy thē.
for the pardoning of their Sins, that will buy them.
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2054
And yet they think it not inogh that they haue these indulgences, but must also haue their purgatory to make vp their mouth withal for altogither,
And yet they think it not inogh that they have these Indulgences, but must also have their purgatory to make up their Mouth withal for altogether,
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2055
so as they are so mashed in errors as yt they cannot tel how to wind thē selues out of thē.
so as they Are so mashed in errors as that they cannot tell how to wind them selves out of them.
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2056
For seeing they haue all at once straied from the pure simplicitie of the holy scripure, the diuell hath so possessed & entrapped them within such nets and snares,
For seeing they have all At once strayed from the pure simplicity of the holy Scripture, the Devil hath so possessed & entrapped them within such nets and snares,
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2057
as that they can neuer get out of thē.
as that they can never get out of them.
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2058
Wherefore we must so much ye more diligētly harkē vnto this doctrine which excludeth all satisfactiōs,
Wherefore we must so much you more diligently harken unto this Doctrine which excludeth all satisfactions,
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2059
& sendeth vs to our lord Iesus christ, to finde that in him which is wanting in vs. Moreouer, we are to note for the better vnderstanding of this point, what it is to be saued by the meere grace of God,
& sends us to our lord Iesus Christ, to find that in him which is wanting in us Moreover, we Are to note for the better understanding of this point, what it is to be saved by the mere grace of God,
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2060
and for faith to be imputed vnto vs for righteousnes, and that cannot be vnderstood vntill wee lie at the point of death:
and for faith to be imputed unto us for righteousness, and that cannot be understood until we lie At the point of death:
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2061
for, when as the Papists speake of their merites, satisfactions, and indulgences, they may prattle and iangle as it pleaseth them:
for, when as the Papists speak of their merits, satisfactions, and Indulgences, they may prattle and jangle as it Pleases them:
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2062
but when hipocrites shall be so drunken and hard harted against God, as to be made to beleeue maruels and wonders all their life long, the diuel soone after remoueth them with a witnes,
but when Hypocrites shall be so drunken and hard hearted against God, as to be made to believe marvels and wonders all their life long, the Devil soon After Removeth them with a witness,
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2063
when as they must in good earnest come before the iudge.
when as they must in good earnest come before the judge.
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2064
For we see how blockish we are, and so long as it pleaseth God to graunt vs life, wee imagine him to be such a one as pleaseth our selues,
For we see how blockish we Are, and so long as it Pleases God to grant us life, we imagine him to be such a one as Pleases our selves,
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2065
& transfigure him as we lust:
& transfigure him as we lust:
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2066
but when we must depart this life, and come before his iudgement seate, at whom the Angels themselues are afeard and tremble,
but when we must depart this life, and come before his judgement seat, At whom the Angels themselves Are afeard and tremble,
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2067
Alas, how shall wee most miserable mortall creatures doo in this case.
Alas, how shall we most miserable Mortal creatures do in this case.
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2068
And therfore when we speak of this certaintie of faith, the question is not of our entrance into the Church of God only,
And Therefore when we speak of this certainty of faith, the question is not of our Entrance into the Church of God only,
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2069
but our hope must be inuincible, to fight against all the temptations of Satan, but especially whē wee must come to answere before God, wee must then stand firme and sure against all the feares wherwith we may be stirred & driuen vnto.
but our hope must be invincible, to fight against all the temptations of Satan, but especially when we must come to answer before God, we must then stand firm and sure against all the fears wherewith we may be stirred & driven unto.
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And this is no speculatiue doctrine, but a doctrine of practise.
And this is no speculative Doctrine, but a Doctrine of practice.
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2071
True it is, that the holy scripture must instruct vs, but no longer then vntill such time as God hath in verie deed assigned vs a day,
True it is, that the holy scripture must instruct us, but no longer then until such time as God hath in very deed assigned us a day,
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2072
and our consciences bound to appear to heare the sentence of the heauenly iudge. No doubt of it, we wil make but a sport in reasoning of this matter.
and our Consciences bound to appear to hear the sentence of the heavenly judge. No doubt of it, we will make but a sport in reasoning of this matter.
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2073
But the practise thereof as I haue alreadie sayd, will teach vs another maner of lesson, what it is, that is to say, we must wholly flie vnto the grace of our Lord Iesus Christ,
But the practice thereof as I have already said, will teach us Another manner of Lesson, what it is, that is to say, we must wholly fly unto the grace of our Lord Iesus christ,
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2074
and vnderstanding that he is our Aduocate, we may assure our selues that God will not enter into judgement with vs. And why so? because we are pardoned not according to the draught of our inditement,
and understanding that he is our Advocate, we may assure our selves that God will not enter into judgement with us And why so? Because we Are pardoned not according to the draught of our indictment,
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2075
but by putting away all our sinnes & iniquitie•. And this is it which we are to remember concerning this poynt.
but by putting away all our Sins & iniquitie•. And this is it which we Are to Remember Concerning this point.
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2076
It should seeme now that we cannot be wholy righteous, if our righteousnes consisteth onely of saith:
It should seem now that we cannot be wholly righteous, if our righteousness Consisteth only of Says:
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2077
for, our faith, as wee haue alreadie said, will alwaies be weake so long as we liue here.
for, our faith, as we have already said, will always be weak so long as we live Here.
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2078
And therfore how is it possible that wee should bee fully righteous before God? For the effect cannot bee aboue the cause.
And Therefore how is it possible that we should be Fully righteous before God? For the Effect cannot be above the cause.
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2079
For if we had but halfe a Sunne, wee should not haue so much light as wee haue;
For if we had but half a Sun, we should not have so much Light as we have;
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2080
and therfore we must haue a whole Sun, that the beames thereof might spred it self all the world ouer.
and Therefore we must have a Whole Sun, that the beams thereof might spread it self all the world over.
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2081
Wherefore when faith is thus weake in vs, it should seeme that we were but partly acceptable vnto God,
Wherefore when faith is thus weak in us, it should seem that we were but partly acceptable unto God,
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2082
and so contrariwise, that hee liked vs not:
and so contrariwise, that he liked us not:
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2083
howbeit we are here to note, that we are not iustified by the power and vertue of faith;
howbeit we Are Here to note, that we Are not justified by the power and virtue of faith;
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2084
neither must wee thinke it to bee so perfect, as to saie that our saluation is perfect thereby.
neither must we think it to be so perfect, as to say that our salvation is perfect thereby.
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2085
For, to speake properly, it is God alone that iustifieth vs, as out of the eighth of the Romanes wee haue heard.
For, to speak properly, it is God alone that Justifieth us, as out of the eighth of the Romans we have herd.
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And this is that iustification whereof Saint Iohn speaketh in his third Chapter, to wit, That God so loued the world,
And this is that justification whereof Saint John speaks in his third Chapter, to wit, That God so loved the world,
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as that he spared not his onely begotten Sonne, to the ende that so manie as should beleeue in him should not perish,
as that he spared not his only begotten Son, to the end that so many as should believe in him should not perish,
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but should passe from death to life. Thus wee see to speake properly, that it is GOD alone which iustifieth vs:but should pass from death to life. Thus we see to speak properly, that it is GOD alone which Justifieth us:
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agreeing with that saying of Saint Paul in the fifth Chpiter of the second to the Corinths, saying, That God appeared in Iesus Christ, in reconciling the world vnto himselfe, not imputing their sinnes vnto them,
agreeing with that saying of Saint Paul in the fifth Chpiter of the second to the Corinths, saying, That God appeared in Iesus christ, in reconciling the world unto himself, not imputing their Sins unto them,
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because that Iesus Christ who knew no sin, was made sinne for vs, that wee should bee made the righteousnes of God in him. Because that Iesus christ who knew no since, was made sin for us, that we should be made the righteousness of God in him.
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Here wee see that Saint Paule in the first place sheweth, how God iustifieth vs, that is, that hee imputeth not vnto vs our sinnes.
Here we see that Saint Paul in the First place shows, how God Justifieth us, that is, that he imputeth not unto us our Sins.
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And thus much as touching the definition of the word.
And thus much as touching the definition of the word.
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And yet wee are taught, that it is the proper office of God to iustifie vs. For he saith, that he was in Iesus Christ in recōcilng the world vnto himselfe•,
And yet we Are taught, that it is the proper office of God to justify us For he Says, that he was in Iesus christ in reconcilng the world unto himselfe•,
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and besides, hee is ou• righteousnes, that is to saie, hee alloweth and liketh of vs:
and beside, he is ou• righteousness, that is to say, he alloweth and liketh of us:
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why then is it sayd, that faith iustifieth? Forsooth, euen this way:
why then is it said, that faith Justifieth? Forsooth, even this Way:
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for if wee did looke vnto the principall cause, and sought out who is the Authour of our saluation, wee would still saie, that GOD of his meere goodnes iustifieth vs,
for if we did look unto the principal cause, and sought out who is the Author of our salvation, we would still say, that GOD of his mere Goodness Justifieth us,
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because hee hath mercie vppon vs, imputeth not our sinnes, but pardoneth vs. Now it is Iesus Christ also that for his part iustifieth vs,
Because he hath mercy upon us, imputeth not our Sins, but Pardoneth us Now it is Iesus christ also that for his part Justifieth us,
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because hee is the verie true matter of our iustification. Where then must we seeke after it.
Because he is the very true matter of our justification. Where then must we seek After it.
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In the washing of his blood which hee shed for vs, in the sacrifice which hee offered for the recompence of our sinnes, in that hee rendered full obedience, in such sort, as that all our offences are buried and blotted out,
In the washing of his blood which he shed for us, in the sacrifice which he offered for the recompense of our Sins, in that he rendered full Obedience, in such sort, as that all our offences Are buried and blotted out,
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because hee was sanctied for vs, as in the seuenteenth of Saint Iohn it is saide.
Because he was sanctied for us, as in the Seventeenth of Saint John it is said.
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Thus then we see, after what maner and degree Iesus Christ iustifieth vs. Now in that it is saide, that faith iustifieth vs, is not by reason of the power and venue that is in it,
Thus then we see, After what manner and degree Iesus christ Justifieth us Now in that it is said, that faith Justifieth us, is not by reason of the power and venue that is in it,
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or for anie woorthinesse that it hath. And herein it is, that the Papists are de•••ued:
or for any worthiness that it hath. And herein it is, that the Papists Are de•••ued:
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for they make a comparison betweene faith and workes, and say, how is it that faith iustifieth more then loue? For S. Paul saith, That Loue is greater then Faith.
for they make a comparison between faith and works, and say, how is it that faith Justifieth more then love? For S. Paul Says, That Love is greater then Faith.
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True it is, that they mistake this place: but admit, that loue were more worthy then faith.
True it is, that they mistake this place: but admit, that love were more worthy then faith.
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For we do not now speake about such trifling toyes, as to say, that hee were worthie to be the greatest king in the world, that could may nure and dresse the ground as wel as any husband man or vine-dresser.
For we do not now speak about such trifling toys, as to say, that he were worthy to be the greatest King in the world, that could may nure and dress the ground as well as any husband man or vine-dresser.
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And euen so fareth it with faith, for, it iustifieth vs not as I haue already said,
And even so fareth it with faith, for, it Justifieth us not as I have already said,
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for any excellency that is in it selfe, but because it borroweth that of Iesus Christ which is wanting in vs. And therefore is it that S. Paul saith, That the righteousnes of faith ouerthroweth and maketh voyd all the righteousnes of workes, and whatsoeuer worldly glory else.
for any excellency that is in it self, but Because it borroweth that of Iesus christ which is wanting in us And Therefore is it that S. Paul Says, That the righteousness of faith Overthroweth and makes void all the righteousness of works, and whatsoever worldly glory Else.
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And therefore the Papists are herein too too blockish, and wee for our partes are so much the rather to rest vpon this point which we haue already spoken of, that is to say, that we are iustified by faith, to wit, that the way to make vs to bee acceptable vnto God is, to haue vs laie open a ready way vnto our Lord Iesus Christ, that thereby hee may applie his righteousnes vnto our selues.
And Therefore the Papists Are herein too too blockish, and we for our parts Are so much the rather to rest upon this point which we have already spoken of, that is to say, that we Are justified by faith, to wit, that the Way to make us to be acceptable unto God is, to have us lay open a ready Way unto our Lord Iesus christ, that thereby he may apply his righteousness unto our selves.
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Here wee see then, that faith is the only meane and instrument:
Here we see then, that faith is the only mean and Instrument:
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but that God is the cause and author, and that all praise belongeth vnto our Lord Iesus Christ, who is the right and true matter and substance thereof.
but that God is the cause and author, and that all praise belongeth unto our Lord Iesus christ, who is the right and true matter and substance thereof.
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And this is it that we are here to remember.
And this is it that we Are Here to Remember.
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And consequently, we see also that the Papists do too too foolishly cauill to say, that faith it self is a worke,
And consequently, we see also that the Papists do too too foolishly cavil to say, that faith it self is a work,
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and that if we be iustified by faith, that then workes are not excluded.
and that if we be justified by faith, that then works Are not excluded.
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And to proue their matter withall, they alledge that which is written in the sixt of Saint Iohn, This is the worke that God requireth of you, that you belieue in his only Sonne:
And to prove their matter withal, they allege that which is written in the sixt of Saint John, This is the work that God requires of you, that you believe in his only Son:
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Now Iesus in this place, calleth faith a worke, as if he should haue sayd, you see whereat you must ayme, and applie your whole studie:
Now Iesus in this place, calls faith a work, as if he should have said, you see whereat you must aim, and apply your Whole study:
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for the questiō is not that the worke should merit.
for the question is not that the work should merit.
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And besides, if wee did confesse that faith were a worke, which indeed it is not,
And beside, if we did confess that faith were a work, which indeed it is not,
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yet iustifieth it not as a work done by vs:
yet Justifieth it not as a work done by us:
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for if I giue almes, and pretend therby to merit before God, see how I shuld bee iustified by my woorkes:
for if I give alms, and pretend thereby to merit before God, see how I should be justified by my works:
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if I helpe my neighbour, and trauell to do good vnto this man or vnto that, as they shall haue neede:
if I help my neighbour, and travel to do good unto this man or unto that, as they shall have need:
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Loe how I should be iustified by my workes. Now the reason is cleane contrarie in faith:
Lo how I should be justified by my works. Now the reason is clean contrary in faith:
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for in confessing that we are all accursed, and that by faith we receiue that which God offereth vnto vs, we bring nothing with vs on our behalf,
for in confessing that we Are all accursed, and that by faith we receive that which God Offereth unto us, we bring nothing with us on our behalf,
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but come empty fisted vnto him.
but come empty fisted unto him.
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Faith then iustifieth, not by bringing anie worthines or merit with it vnto God, but because God receiueth from Iesus Christ that which hee presenteth vnto him in our name.
Faith then Justifieth, not by bringing any worthiness or merit with it unto God, but Because God receiveth from Iesus christ that which he presents unto him in our name.
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And this confession must goe before, that there is nothing in them which keepe such a course, that is to saie, to demand righteousnes at Gods hands, wherof they are vtterly void.
And this Confessi must go before, that there is nothing in them which keep such a course, that is to say, to demand righteousness At God's hands, whereof they Are utterly void.
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And therefore we see that the Papists herein deale verie foolishly, to say that we are iustified by a worke,
And Therefore we see that the Papists herein deal very foolishly, to say that we Are justified by a work,
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if so bee wee bee iustified by faith.
if so be we be justified by faith.
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Now faith is a sacrifice wherewith God is pleased, because he is thereby honored, and praise and thankes rendred vnto him, who is only iust and good:
Now faith is a sacrifice wherewith God is pleased, Because he is thereby honoured, and praise and thanks rendered unto him, who is only just and good:
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and yet are we not iustified, by the power and vertue thereof.
and yet Are we not justified, by the power and virtue thereof.
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To be short, when God iustifieth vs by faith, there is in this iustifying enclosed the grace which hee bestoweth vpon vs,
To be short, when God Justifieth us by faith, there is in this justifying enclosed the grace which he bestoweth upon us,
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because hee will not see and behold the infirmitie which is in our faith. Faith then iustifieth:
Because he will not see and behold the infirmity which is in our faith. Faith then Justifieth:
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but yet as it is defectiue and imperfect, and yet therein it iustifieth. How can that be, being defectiue and imperfect? Yes well inough:
but yet as it is defective and imperfect, and yet therein it Justifieth. How can that be, being defective and imperfect? Yes well enough:
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for as I haue alreadie said, it is not required at the hand of faith to do any such thing,
for as I have already said, it is not required At the hand of faith to do any such thing,
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as hauing power of it selfe to iustifie, but receiueth simply that which is giuen it to doo it, from God.
as having power of it self to justify, but receiveth simply that which is given it to do it, from God.
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And therefore if wee haue but the least sparke of faith as a man would saie, with this conclusion, that there is no life in vs but that which we haue in Iesus Christ:
And Therefore if we have but the least spark of faith as a man would say, with this conclusion, that there is no life in us but that which we have in Iesus christ:
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and that all fulnesse is in him, from whom we draw that which we haue, and wherwith we are filled, without all doubt, we haue then inough.
and that all fullness is in him, from whom we draw that which we have, and wherewith we Are filled, without all doubt, we have then enough.
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Wherefore let let vs learne so to belieue in our Lorde Iesus Christ, as that when soeuer we shall stand in doubt, wee yet neuer cease to submit our selues vnto his mercy which can neuer faile,
Wherefore let let us Learn so to believe in our Lord Iesus christ, as that when soever we shall stand in doubt, we yet never cease to submit our selves unto his mercy which can never fail,
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and continually flie vnto him, knowing right well that all perfection of righteousnes is in him,
and continually fly unto him, knowing right well that all perfection of righteousness is in him,
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and is such also as that we shall be made partakers thereof, and that although we had but the least drop of faith as Saint Paul saith, and were enuironed and laden with this huge heape of corruption and sinne that is in vs, whiche bringeth nothing else with it but death,
and is such also as that we shall be made partakers thereof, and that although we had but the least drop of faith as Saint Paul Says, and were environed and laden with this huge heap of corruption and sin that is in us, which brings nothing Else with it but death,
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yet if Iesus Christ be in vs, there is life:
yet if Iesus christ be in us, there is life:
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that is to say, the rest of the infirmities and corruption of our flesh, & whatsoeuer els that may hinder our saluation, shall all bee abolished by the spirit of our Lord Iesus Christ,
that is to say, the rest of the infirmities and corruption of our Flesh, & whatsoever Else that may hinder our salvation, shall all be abolished by the Spirit of our Lord Iesus christ,
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if we haue neuer so litle a portion, we shalbe of whom sure to liue for euer.
if we have never so little a portion, we shall of whom sure to live for ever.
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Let vs now prostrate our selues before the maiestie of our good God, in acknowledging our sinnes, beseeching him to make vs feele the power and vertue which hee hath giuen vnto his onely sonne, that we might thereby be drawne and wholly cleaue vnto him.
Let us now prostrate our selves before the majesty of our good God, in acknowledging our Sins, beseeching him to make us feel the power and virtue which he hath given unto his only son, that we might thereby be drawn and wholly cleave unto him.
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And that wee may learne to be gathered togither vnder the confidence which hee hath giuen vs in him, fighting against all our infirmities,
And that we may Learn to be gathered together under the confidence which he hath given us in him, fighting against all our infirmities,
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and in the meane while, that all presumption and pride be cast downe in vs,
and in the mean while, that all presumption and pride be cast down in us,
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and that there remaine nothing else in vs, but to confesse that as he is iust,
and that there remain nothing Else in us, but to confess that as he is just,
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so also that it belongeth to him to poure out his righteousnes vpon vs, to the ende wee may enioy the fruite which proceedeth thereof, to wit, the inheritance of the heauenly life.
so also that it belongeth to him to pour out his righteousness upon us, to the end we may enjoy the fruit which Proceedeth thereof, to wit, the inheritance of the heavenly life.
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And that hee will not onelie, &c.
And that he will not only, etc.
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THE FOVRTH Sermon of Iustification. 6 Abram beleeued the Lord, and he counted that vnto him for righteousnes.
THE FOURTH Sermon of Justification. 6 Abram believed the Lord, and he counted that unto him for righteousness.
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7 Againe he said vnto him, I am the Lorde that brought thee out of Ʋr of the Chaldees, to giue thee this land to inherit it.
7 Again he said unto him, I am the Lord that brought thee out of Ʋr of the Chaldees, to give thee this land to inherit it.
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WE said yesterday that when God had once receiued the faithfull into his grace and fauour, that he acknowledged and maketh knowne also that which he bestoweth vpon them.
WE said yesterday that when God had once received the faithful into his grace and favour, that he acknowledged and makes known also that which he bestoweth upon them.
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For by faith we receiue the holie Ghost, because Iesus Christ cannot be separated from it.
For by faith we receive the holy Ghost, Because Iesus christ cannot be separated from it.
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And therefore wee must needs be renewed when as we beleeue God, because we apprehend his power, which hee offereth vnto vs to communicate with vs in his sonne.
And Therefore we must needs be renewed when as we believe God, Because we apprehend his power, which he Offereth unto us to communicate with us in his son.
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Now God cannot set light by and reiect his owne gifts:
Now God cannot Set Light by and reject his own Gifts:
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wherefore hee must accept of these workes which hee giueth vs, not that they are worthy as we haue alreadie said:
Wherefore he must accept of these works which he gives us, not that they Are worthy as we have already said:
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because there is alwaies some infirmities so to corrupt them, as that they are vnworthy either to be accounted of or receiued.
Because there is always Some infirmities so to corrupt them, as that they Are unworthy either to be accounted of or received.
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And although God should find fault & reiect whatsoeuer good that we able to thinke or doo,
And although God should find fault & reject whatsoever good that we able to think or do,
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yet could we in no wise accuse him of crueltie: And why so? Forsooth, because they may be alwaies amended:
yet could we in no wise accuse him of cruelty: And why so? Forsooth, Because they may be always amended:
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and yet doth hee accept of that which is not worthie the acceptation, & al because he acknowledgeth vs for his children,
and yet does he accept of that which is not worthy the acceptation, & all Because he acknowledgeth us for his children,
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and also vpholdeth vs as by his Prophet is saide.
and also upholdeth us as by his Prophet is said.
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If then wee aske why God alloweth of our weake affection in seruing of him? It is because he beareth with vs,
If then we ask why God alloweth of our weak affection in serving of him? It is Because he bears with us,
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and would not haue vs marked as mercenarie and hired men, but contenteth himselfe to see vs serue him franklie and freelie, none otherwise than as a naturall father requireth at the handes of his childe.
and would not have us marked as mercenary and hired men, but contents himself to see us serve him frankly and freely, none otherwise than as a natural father requires At the hands of his child.
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For although a childe shall marre that which his father setteth him to doo, yet is the father glad when as he hath seene that in very deede his meaning was to doo it well.
For although a child shall mar that which his father sets him to do, yet is the father glad when as he hath seen that in very deed his meaning was to do it well.
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Euen so fareth it with our good God, who bearing a fatherly loue vnto vs, forgetteth whatsoeuer defect is in our workes and will not call them to an account.
Eve so fareth it with our good God, who bearing a fatherly love unto us, forgetteth whatsoever defect is in our works and will not call them to an account.
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Here (I say) wee see in summe, how that ouer and besides our persons wee are iustified also by that we doo, that is to say, that God accepteth both of our selues and of our workes also as righteous.
Here (I say) we see in sum, how that over and beside our Persons we Are justified also by that we do, that is to say, that God Accepteth both of our selves and of our works also as righteous.
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And let vs also see from whence this word Reward whereof the Scripture so often speaketh proceedeth:
And let us also see from whence this word Reward whereof the Scripture so often speaks Proceedeth:
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For God sheweth not onely in the lawe, but also in the Gospell, that they which serue him faithfully shall not lose their labour,
For God shows not only in the law, but also in the Gospel, that they which serve him faithfully shall not loose their labour,
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nor be frustrate of their hope. And why so? Verily because their Reward is surely laide vp in heauen.
nor be frustrate of their hope. And why so? Verily Because their Reward is surely laid up in heaven.
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But how can this agree with that which wee haue alreadie said? That is, that if our works iustifie vs,
But how can this agree with that which we have already said? That is, that if our works justify us,
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then must faith and the promises (as saint Paul saith) be of none effect. Now wee shall see them agree right well together,
then must faith and the promises (as saint Paul Says) be of none Effect. Now we shall see them agree right well together,
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when as one of them shall depend vpon another:
when as one of them shall depend upon Another:
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But if we shall on the one side put our works in one ballance, and the grace of God in another, without doubt we shall find great contrarietie.
But if we shall on the one side put our works in one balance, and the grace of God in Another, without doubt we shall find great contrariety.
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Neuerthelesse, when as wee say e that God hath mercie vpon vs, because wee are sinners:
Nevertheless, when as we say e that God hath mercy upon us, Because we Are Sinners:
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and that when hee hath regenerated vs by his holy spirite, that hee alloweth and liketh of the good which he hath put in vs,
and that when he hath regenerated us by his holy Spirit, that he alloweth and liketh of the good which he hath put in us,
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albeit it be nothing in respect of the ill that remaineth.
albeit it be nothing in respect of the ill that remains.
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When we shal speake after this manner, it is as much as if wee should say, that first God is mercifull vnto vs,
When we shall speak After this manner, it is as much as if we should say, that First God is merciful unto us,
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and doth not impute vnto vs our sinnes and iniquities, but adopteth vs who were lost and damned soules, to bee his children.
and does not impute unto us our Sins and iniquities, but adopteth us who were lost and damned Souls, to be his children.
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And in the second place, it is said that hee iustifieth vs also by our works,
And in the second place, it is said that he Justifieth us also by our works,
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and that because he is mercifull and will not iudge vs rigorouslie, neither regardeth them what they are, to esteeme of them as worthy or meritorious:
and that Because he is merciful and will not judge us rigorously, neither Regardeth them what they Are, to esteem of them as worthy or meritorious:
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But dealeth in this behalfe as a natural louing father doth. And herein in I say, is no repugnancie.
But deals in this behalf as a natural loving father does. And herein in I say, is no repugnancy.
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And so although our Sauiour Iesus Christ saith, that hee came to call sinners and not the righteous, and although saint Paul also saith, that he came to call sinners to saluation, and that it is not for any workes that we haue done, that the inheritance of the kingdome of heauen is prepared for vs,
And so although our Saviour Iesus christ Says, that he Come to call Sinners and not the righteous, and although saint Paul also Says, that he Come to call Sinners to salvation, and that it is not for any works that we have done, that the inheritance of the Kingdom of heaven is prepared for us,
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but because he is louing and kinde vnto vs, and is disposed to bestowe his infinite goodnes vpon vs:
but Because he is loving and kind unto us, and is disposed to bestow his infinite Goodness upon us:
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and yet for all this receiue we reward;
and yet for all this receive we reward;
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that is to say, that when we haue serued God, we shall be rewarded, as oftentimes it is saide in the holy Scripture.
that is to say, that when we have served God, we shall be rewarded, as oftentimes it is said in the holy Scripture.
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Thus we see that after this sort these two places which seeme to be repugnant one to another, agree very wel together, that is, that by Faith we are imputed righteous, and that the zeale which Phine•• had in maintaining the honour of God and purging the Sanctuarie which was polluted, was imputed vnto him for righteousnes.
Thus we see that After this sort these two places which seem to be repugnant one to Another, agree very well together, that is, that by Faith we Are imputed righteous, and that the zeal which Phine•• had in maintaining the honour of God and purging the Sanctuary which was polluted, was imputed unto him for righteousness.
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Heere wee see when Phinees the Priest sawe so infamous and detestable an act to bee committed by an Adulterer and an Adulteresse in the Sanctuarie as could not bee a greater,
Here we see when Phinehas the Priest saw so infamous and detestable an act to be committed by an Adulterer and an Adulteress in the Sanctuary as could not be a greater,
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and such a villanie as the like was neuer heard of in Israell, that the Lord so armed him as that he slewe them both:
and such a villainy as the like was never herd of in Israel, that the Lord so armed him as that he slew them both:
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and it is saide that it was imputed vnto him for righteousnes. Now this was a vertuous worke:
and it is said that it was imputed unto him for righteousness. Now this was a virtuous work:
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and therefore shuld seeme that he was not iustified by faith; but yet as I haue already saide, this may very well hang together.
and Therefore should seem that he was not justified by faith; but yet as I have already said, this may very well hang together.
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For Phinees was the sonne of Abram, and therefore God must be mercifull vnto him as well as vnto the rest.
For Phinehas was the son of Abram, and Therefore God must be merciful unto him as well as unto the rest.
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But because that God holpe him, and was reconciled vnto him by that grace which hee bestoweth vpon all his chosen,
But Because that God help him, and was reconciled unto him by that grace which he bestoweth upon all his chosen,
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euen vnder the old Testament wee see that God reputed it as a righteous worke.
even under the old Testament we see that God reputed it as a righteous work.
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And how so? verily that forsomuch as there was some imperfection and weakenes in him,
And how so? verily that forsomuch as there was Some imperfection and weakness in him,
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therefore must God as I haue already saide, support him.
Therefore must God as I have already said, support him.
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Let vs also heare what saint Paul saith, which is this, that wee must labour powerfullie to serue God,
Let us also hear what saint Paul Says, which is this, that we must labour powerfully to serve God,
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for the hopes sake which is laid vp for vs in heauen, of which hope we haue heard before in the word of truth of the Gospell, where saint Paul sheweth that the faithfull more couragiously and vehemently goe on to serue and honour God,for the hope's sake which is laid up for us in heaven, of which hope we have herd before in the word of truth of the Gospel, where saint Paul shows that the faithful more courageously and vehemently go on to serve and honour God,
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and giue themselues to bee charitable;
and give themselves to be charitable;
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because they right well knowe that they shall not loose their labour, as it is written.
Because they right well know that they shall not lose their labour, as it is written.
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Yea, but how know they that? Forsooth by the testimonie of the Gospell.
Yea, but how know they that? Forsooth by the testimony of the Gospel.
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Now what are the words of the Gospel? Verily, that God will bee mercifull vnto vs,
Now what Are the words of the Gospel? Verily, that God will be merciful unto us,
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if so wee beleeue in his onelie sonne: if so we believe in his only son:
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For the righteousnes which is there offered vs, as saint Paul saith, hath borne witnes of the law:
For the righteousness which is there offered us, as saint Paul Says, hath born witness of the law:
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But is not holpen by the law: that is to say, by whatsoeuer works we are able to doo.
But is not helped by the law: that is to say, by whatsoever works we Are able to do.
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But because wee are grounded on the grace of our Lorde Iesus Christ:
But Because we Are grounded on the grace of our Lord Iesus christ:
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This Text then sheweth vs, that the faithfull may bee a great deale better and more earnestly disposed to serue God,
This Text then shows us, that the faithful may be a great deal better and more earnestly disposed to serve God,
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because they knowe that their paines shall be accepted:
Because they know that their pains shall be accepted:
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And yet notwithstanding they rest themselues vpon this free goodnes which is promised them, because they flie vnto our Sauiour Iesus Christ.
And yet notwithstanding they rest themselves upon this free Goodness which is promised them, Because they fly unto our Saviour Iesus christ.
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Heere wee see how grosly the Papists are deceiued.
Here we see how grossly the Papists Are deceived.
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For from this word Reward, they draw the word Merite, as if they would play the Alcumistes.
For from this word Reward, they draw the word Merit, as if they would play the Alchemists.
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Now there is great difference betweene the one and the other:
Now there is great difference between the one and the other:
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For what importeth this word Merite. To Merite, is to make God bound vnto vs, that we might say, I haue wel deserued this thing or that; I am worthy of it:
For what imports this word Merit. To Merit, is to make God bound unto us, that we might say, I have well deserved this thing or that; I am worthy of it:
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And he which doth not acknowledge the Merite, is vnthankfull, if hee discharge his duetie vnto him,
And he which does not acknowledge the Merit, is unthankful, if he discharge his duty unto him,
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vnto whom he is bound and beholden.
unto whom he is bound and beholden.
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If we could then deserue any thing at Gods handes, it must needs follow, that he for his part should he beholden vnto vs,
If we could then deserve any thing At God's hands, it must needs follow, that he for his part should he beholden unto us,
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and doo vs wrong if he paid vs not that which he ought vs. True it is that he is pur debtor; but a voluntary debtor:
and do us wrong if he paid us not that which he ought us True it is that he is pur debtor; but a voluntary debtor:
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For hee shall neuer find any thing in vs why hee should be beholden vnto vs;
For he shall never find any thing in us why he should be beholden unto us;
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but bindeth himselfe by his promises.
but binds himself by his promises.
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Now in very deede hee hath promised vs Reward, but it is of his owne free gift,
Now in very deed he hath promised us Reward, but it is of his own free gift,
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and of no desert of ours:
and of no desert of ours:
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for that were to come from a poste to a pudding-prick, to go so from one to another,
for that were to come from a post to a pudding-prick, to go so from one to Another,
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and to conclude that these two words are all one, where there is so great diuersitie.
and to conclude that these two words Are all one, where there is so great diversity.
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Wherefore let vs not meruaile though the Papistes still conclude their Arguments thus, and storme when we say, That works cannot iustifie vs. For their supposall is false, that is to say, that if GOD rewardeth those that are his, that therefore he is bound to doo it,
Wherefore let us not marvel though the Papists still conclude their Arguments thus, and storm when we say, That works cannot justify us For their supposal is false, that is to say, that if GOD Rewardeth those that Are his, that Therefore he is bound to do it,
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and that they are also worthy of it, and that their workes import some Merite; Nowe all this is not worth a straw.
and that they Are also worthy of it, and that their works import Some Merit; Now all this is not worth a straw.
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The reason I haue alredy shewed, to wit, that when God promiseth vs Reward it is not because that wee are worthy thereof,
The reason I have already showed, to wit, that when God promises us Reward it is not Because that we Are worthy thereof,
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but because it pleaseth him to adde grace vnto grace, and all of his meere mercie, goodnes and liberalitie.
but Because it Pleases him to add grace unto grace, and all of his mere mercy, Goodness and liberality.
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Now we are alwaies to keepe this in minde:
Now we Are always to keep this in mind:
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and in very deede what should we look for at his hands, if we had nothing but that that we deserue? Assuredly, we should be driuen to that vnquietnes vvhereof vvee erst spake, that vve should alvvaies bee in doubt and perplexed.
and in very deed what should we look for At his hands, if we had nothing but that that we deserve? Assuredly, we should be driven to that unquietness whereof we erst spoke, that we should always be in doubt and perplexed.
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And therefore our faith must bee certaine. And this is that in summe vvhich heere vve are to remember.
And Therefore our faith must be certain. And this is that in sum which Here we Are to Remember.
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Let vs now come vnto the wordes of Saint Iames, who seemeth to be contrarie vnto S. Paul and all the rest of the holie Scriptures, as we haue alreadie spoken:
Let us now come unto the words of Saint James, who seems to be contrary unto S. Paul and all the rest of the holy Scriptures, as we have already spoken:
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For Saint Iames saith, That we are not iustified by faith, but by workes. For Saint James Says, That we Are not justified by faith, but by works.
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A man would thinke that there could not be found two places more contrarie one to the other,
A man would think that there could not be found two places more contrary one to the other,
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as to say, That we are iustified by faith onely, without works, and that we are iustified by workes,
as to say, That we Are justified by faith only, without works, and that we Are justified by works,
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and not by faith, and yet notwithstanding it is most certaine that S. Iames, who spake by the spirite of God, gainsaid not the doctrine which was preached and published from the beginning in the Church, ratified by the Prophets,and not by faith, and yet notwithstanding it is most certain that S. James, who spoke by the Spirit of God, gainsaid not the Doctrine which was preached and published from the beginning in the Church, ratified by the prophets,
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and which hath beene lastly more notably confirmed by our Lorde Iesus Christ, and by his Apostles.
and which hath been lastly more notably confirmed by our Lord Iesus christ, and by his Apostles.
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Howbeit the solution is verie easie, when as wee shall looke into the drift and meaning of S. Iames: For he reasoneth not there what true faith may do,
Howbeit the solution is very easy, when as we shall look into the drift and meaning of S. James: For he reasoneth not there what true faith may do,
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neither doeth he speake at all of true faith, but of a counterfait faith, and such as is but like vnto an image and an illusion.
neither doth he speak At all of true faith, but of a counterfeit faith, and such as is but like unto an image and an illusion.
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For he reasoneth there against such as vnder the colour of Christianitie will take libertie to do al wickednes,
For he reasoneth there against such as under the colour of Christianity will take liberty to do all wickedness,
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as at this daye there are too too many.
as At this day there Are too too many.
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And besides, the diuel doth so bestirre himselfe to blind vs, as he would make vs beleeue that all our sinnes are forgiuen vs,
And beside, the Devil does so Bestir himself to blind us, as he would make us believe that all our Sins Are forgiven us,
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and so vnder the name of Christianitie would make vs become verie brutish, and thereby peruert all.
and so under the name of Christianity would make us become very brutish, and thereby pervert all.
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And to bring also the doctrine of the Gospell & professors into a slaunder, to the end also it might be thought, that the doctrine of the Gospell did ouerthrow good workes,
And to bring also the Doctrine of the Gospel & professors into a slander, to the end also it might be Thought, that the Doctrine of the Gospel did overthrow good works,
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& would not haue vs worship and serue God, as the Papistes at this day despitefully reproche vs therewithall.
& would not have us worship and serve God, as the Papists At this day despitefully reproach us therewithal.
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VVherefore S. Iames seeing many dissolute and profane people thus falsly abuse the name of the Gospell, and pretended the name Faith:
Wherefore S. James seeing many dissolute and profane people thus falsely abuse the name of the Gospel, and pretended the name Faith:
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He saith, well, Let mee see thy faith without workes, and I will shewe thee my faith by my workes:
He Says, well, Let me see thy faith without works, and I will show thee my faith by my works:
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whereby he sufficiently sheweth, that his meaning was not to speake of such a faith as we haue defined: that is;
whereby he sufficiently shows, that his meaning was not to speak of such a faith as we have defined: that is;
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that we should be certaine and sure of the goodnes of God by his word, and knowe him to be our Father through our Lorde Iesus Christ.
that we should be certain and sure of the Goodness of God by his word, and know him to be our Father through our Lord Iesus christ.
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Now S. Iames speaketh not of such a faith as this is; and that which is not such a one, cannot bring foorth workes. VVe haue alreadie said;
Now S. James speaks not of such a faith as this is; and that which is not such a one, cannot bring forth works. We have already said;
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that by faith we receiue the spirite of our Lord Iesus Christ. And he and his spirite cannot be separated.
that by faith we receive the Spirit of our Lord Iesus christ. And he and his Spirit cannot be separated.
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And wee knowe that it is said, That it is not giuen vnto vs onely for righteousnes, but for sanctification also: that is to say;
And we know that it is said, That it is not given unto us only for righteousness, but for sanctification also: that is to say;
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that wee might be purged of all the filthie lustes of our flesh, That we might be made like vnto the righteousnes of God.
that we might be purged of all the filthy lusts of our Flesh, That we might be made like unto the righteousness of God.
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So then if S. Iames had spoken of this true faith, it had beene great follie for him to haue said, Shewe me thy faith without workes, and I will shewe thee my faith by my worlds:
So then if S. James had spoken of this true faith, it had been great folly for him to have said, Show me thy faith without works, and I will show thee my faith by my world's:
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as is he would haue said;
as is he would have said;
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that true faith is so conioyned with good workes, as without them it is dead, to wit;
that true faith is so conjoined with good works, as without them it is dead, to wit;
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it is no faith, as afterward he saith.
it is no faith, as afterwards he Says.
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And therefore S. Iames right well sheweth, that he spake not of a faith which embraceth the promises of God,
And Therefore S. James right well shows, that he spoke not of a faith which Embraceth the promises of God,
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and by which we are certified of our saluation.
and by which we Are certified of our salvation.
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And herein the Papistes do grossely abuse them-selues, to forge vnto themselues a faith, which they call vnformed;
And herein the Papists do grossly abuse themselves, to forge unto themselves a faith, which they call unformed;
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that is to say, without figure or shape, and say;
that is to say, without figure or shape, and say;
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that faith of it selfe is as it were but like a piece of earth or claye which a man shoulde take to dawbe withall.
that faith of it self is as it were but like a piece of earth or clay which a man should take to daub withal.
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Here yee see (say they) what faith is.
Here ye see (say they) what faith is.
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And besides, they saie, that when Charitie is conioyned thereto, then it is like a pot that is made of the same piece or lump of earth, which before had no forme or fashion.
And beside, they say, that when Charity is conjoined thereto, then it is like a pot that is made of the same piece or lump of earth, which before had no Form or fashion.
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Thus wee see what a iolly imagination the Papistes haue, whereby they declare that they know not what faith is:
Thus we see what a jolly imagination the Papists have, whereby they declare that they know not what faith is:
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For it is an absolute and singular gift of God. And after it is said.
For it is an absolute and singular gift of God. And After it is said.
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That we receiue the spirite of adoption, by which he so renueth and also incorporateth vs into our Lorde Iesus Christ,That we receive the Spirit of adoption, by which he so Reneweth and also Incorporateth us into our Lord Iesus christ,
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as that wee are made members of his bodie, and withall newe creatures.
as that we Are made members of his body, and withal new creatures.
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VVee see then that the Papistes knowe not these things, neither yet vnderstand the principles and rudiments of Christianitie no more than brute beastes without sence.
We see then that the Papists know not these things, neither yet understand the principles and rudiments of Christianity no more than brutus beasts without sense.
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And vvhat a feareful thing is this that they do nothing else but brag of these things:
And what a fearful thing is this that they do nothing Else but brag of these things:
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And yet they thinke themselues to be the greatest diuines in the vvorld, vvhen as they haue made a distinction forsooth; betvveene vnformed and formed faith:
And yet they think themselves to be the greatest Divines in the world, when as they have made a distinction forsooth; between unformed and formed faith:
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vvhich is as much as if they had said;
which is as much as if they had said;
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a God in vvhome is no povver nor vertue, & then a God who shevveth himselfe povverfull and iust.
a God in whom is no power nor virtue, & then a God who Showeth himself powerful and just.
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And thus haue they forged vnto themselues a double faith.
And thus have they forged unto themselves a double faith.
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And vvhy then doeth S. Iames vse here this vvord? And vvhy do vvee vse this vvorde, Church? This vvorde Bishop? this saying Gods seruice? Deuotion, & Zeale? But vvhen vve speake of the Papistes, vve neuer yeelde vnto them in truth that they haue any church vvhich is to be obeyed:
And why then doth S. James use Here this word? And why do we use this word, Church? This word Bishop? this saying God's service? Devotion, & Zeal? But when we speak of the Papists, we never yield unto them in truth that they have any Church which is to be obeyed:
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For in deed they haue nothing but some ruynes of a Church, and a certaine canuassing and tossing of seruice of their ovvn deuising,
For in deed they have nothing but Some ruins of a Church, and a certain Canvassing and tossing of service of their own devising,
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and (as they thought) to serue God vvithall. But that is the Church vvhere God dvvelleth by his vvorde.
and (as they Thought) to serve God withal. But that is the Church where God dwelleth by his word.
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Aftervvard, vvhen vvee speake of them, vvee vse honourable vvordes, and yet our meaning is none other,
Afterward, when we speak of them, we use honourable words, and yet our meaning is none other,
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but that they vsurpe these titles vvith iolly shevves & markes. Hovvbeit vvee do not altogether stand vpon vvords.
but that they usurp these titles with jolly shows & marks. Howbeit we do not altogether stand upon words.
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And after this manner dealeth S. Iames: for he standeth not vpon the vvorde, but taketh vpon him to speake of the friuolous vaunting vvhich vvas in the mouth of these scoffers that vvould be taken for good Christians, & saith, your faith; that is to saie:
And After this manner deals S. James: for he Stands not upon the word, but Takes upon him to speak of the frivolous vaunting which was in the Mouth of these scoffers that would be taken for good Christians, & Says, your faith; that is to say:
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that faith vvhich you talke of is nothing: As if vvee should aske the question at this day:
that faith which you talk of is nothing: As if we should ask the question At this day:
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vvhat is the Catholicke Church vvhich the Papists so bragge of? Surely it is a very harlot.
what is the Catholic Church which the Papists so brag of? Surely it is a very harlot.
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For vve knovve that the true Church is the spouse of our Sauiour Iesus Christ, vvhich ought to bee purged and vvashed vvith his bloud, that she might bee as saint Paul saith vvithout spot or vvrinkle,
For we know that the true Church is the spouse of our Saviour Iesus christ, which ought to be purged and washed with his blood, that she might be as saint Paul Says without spot or wrinkle,
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and after that to bee the piller of truth: And in steede hereof;
and After that to be the pillar of truth: And in steed hereof;
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beholde a den of the eues, and an harlot vvhich hath corrupted all the seruice of God, and begot nothing but Bastards.
behold a den of the eues, and an harlot which hath corrupted all the service of God, and begotten nothing but Bastards.
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Thus should vve say, and then vvee see that vvee should not thinke saint Iames his phrase of reasoning to be strange,
Thus should we say, and then we see that we should not think saint James his phrase of reasoning to be strange,
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because it is an ordinarie and common thing amongst vs. VVe novv then first see, that vvhen it is saide that Faith iustifieth vs, vve speake not of Faith but after the accustomed manner.
Because it is an ordinary and Common thing among us We now then First see, that when it is said that Faith Justifieth us, we speak not of Faith but After the accustomed manner.
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But vvhen saint Iames saith that faith vvithout vvorks is dead, it is to barre such as abuse this name and haue a iollitie to bragge and glorie thereof:
But when saint James Says that faith without works is dead, it is to bar such as abuse this name and have a jollity to brag and glory thereof:
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but in deede haue it not.
but in deed have it not.
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Let vs come novv to the second part, vvhen saint Iames saith that vvee are iustified by our vvorkes, it should by this seeme that hee is contrary vnto saint Paul. Novv vvorkes must not be ioined vvith faith to part halfe stakes vvith it, as vve haue already said:
Let us come now to the second part, when saint James Says that we Are justified by our works, it should by this seem that he is contrary unto saint Paul. Now works must not be joined with faith to part half stakes with it, as we have already said:
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For if that vvere so, then vvee should neuer bee certaine and sure.
For if that were so, then we should never be certain and sure.
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And therefore all consideration of our vvorkes must needes bee excluded, or the calling vpon God vvith true confidence, to bee taken for his children, to hope for the inheritance of the heauenly life vvhich is promised vs, vvorks must needes be laid aside;
And Therefore all consideration of our works must needs be excluded, or the calling upon God with true confidence, to be taken for his children, to hope for the inheritance of the heavenly life which is promised us, works must needs be laid aside;
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for vvhat vvere it if vvorks iustified.
for what were it if works justified.
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Novv this vvorde Iustifie is not taken in saint Iames to be approoued before God, to reconcile vs vnto him,
Now this word Justify is not taken in saint James to be approved before God, to reconcile us unto him,
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and to make him receiue vs as his children. Hovve is it then taken? Euen as himself declareth it vvithout any other exposition.
and to make him receive us as his children. How is it then taken? Eve as himself Declareth it without any other exposition.
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For he addeth that Abram vvas iustified vvhen hee vvent about to offer vp in sacrifice his sonne Isahack. Novv vvee neuer yet read that he sacrificed him, to vvit, that he meant to make a sacrifice of his sonne vnto God:
For he adds that Abram was justified when he went about to offer up in sacrifice his son Isahack. Now we never yet read that he sacrificed him, to wit, that he meant to make a sacrifice of his son unto God:
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vvhat meant hee then? Forsooth this, obedience, vvhereof vvee shall hereafter speake, vvas it that iustified Abram. If vvee did speake of the approouing of that vvhich he had at that time done,
what meant he then? Forsooth this, Obedience, whereof we shall hereafter speak, was it that justified Abram. If we did speak of the approving of that which he had At that time done,
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and vvas yet not indeede done:
and was yet not indeed done:
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VVee must therefore conclude that saint Iames speaketh not in that place, hovv vvee are acceptable vnto God;
We must Therefore conclude that saint James speaks not in that place, how we Are acceptable unto God;
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but how vve are made righteous.
but how we Are made righteous.
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For vvhat a blockish speech vvere this to say that the sonne had begotten the Father.
For what a blockish speech were this to say that the son had begotten the Father.
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Novv vvee right vvell knovv that faith is the mother of righteousnes, that is to say, that it is the meane and instrument by vvhich vve are reconciled vnto God, and allovved for his children.
Now we right well know that faith is the mother of righteousness, that is to say, that it is the mean and Instrument by which we Are reconciled unto God, and allowed for his children.
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And therefore faith must go before righteousnes: for it is the meane cause, the instrumentall or formall cause as vve call it.
And Therefore faith must go before righteousness: for it is the mean cause, the instrumental or formal cause as we call it.
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Let vs novv come vnto the obedience of Abram vvhen he vvas readie to sacrifice his sonne:
Let us now come unto the Obedience of Abram when he was ready to sacrifice his son:
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for if that be the cause of Abram his righteousnes, it must needes be that it vvent before:
for if that be the cause of Abram his righteousness, it must needs be that it went before:
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For vvhat a doltish speach vvere this, to say, that the corne that shall grovve a yere hence shall feede me from this day vntill this time tvvelue monethes.
For what a doltish speech were this, to say, that the corn that shall grow a year hence shall feed me from this day until this time tvvelue months.
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Novve there is not the least childe in the vvorld vvhich seeth not this. Novv, there vvas a long time part before God commaunded Abram to sacrifice his sonne,
Now there is not the least child in the world which sees not this. Now, there was a long time part before God commanded Abram to sacrifice his son,
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and yet vvas he iustified before.
and yet was he justified before.
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VVe see then, in summe, that vve neede not to looke for any glose out of saint Iames his vvords;
We see then, in sum, that we need not to look for any gloze out of saint James his words;
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he saith, that he vvas iustified, that is to say, that he vvas shevved to be iustified:
he Says, that he was justified, that is to say, that he was showed to be justified:
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For these Scoffers against vvhom hee contendeth saide, vvee are iustified by faith, and therefore vvhat need vve to take any great care to serue God, seeing our vvorkes are of no vvorth,
For these Scoffers against whom he contendeth said, we Are justified by faith, and Therefore what need we to take any great care to serve God, seeing our works Are of no worth,
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neither any reckoning bee made of them in time to come.
neither any reckoning bee made of them in time to come.
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Novv first and formost they peruert all in saying, that there shall bee no reckoning made of vvorks:
Now First and foremost they pervert all in saying, that there shall be no reckoning made of works:
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For they shal come in account vvith the grace of God.
For they shall come in account with the grace of God.
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But vvhen they shall scoffingly say, that it is to no purpose to doo good vvorks, is as much as if they vvould teare Iesus Christ in pieces.
But when they shall scoffingly say, that it is to no purpose to do good works, is as much as if they would tear Iesus christ in Pieces.
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For by faith vve receiue him, and are vnited vnto him vvith this condition, that he reconcileth vs vnto his father, putteth avvay our sinnes,
For by faith we receive him, and Are united unto him with this condition, that he reconcileth us unto his father, putteth away our Sins,
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and regenerateth and gouerneth vs by his holy spirit.
and regenerateth and Governs us by his holy Spirit.
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And these are inseparable thinges as vve haue alleaged out of saint Paul. Seeing then it is so, saint Iames had good cause to say, how can you be iustified without works? For Faith (saith he) without workes is dead. And besides,
And these Are inseparable things as we have alleged out of saint Paul. Seeing then it is so, saint James had good cause to say, how can you be justified without works? For Faith (Says he) without works is dead. And beside,
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if you bee the faithfull children of God, you can be none othervvise iustified than your father Abram vvas.
if you be the faithful children of God, you can be none otherwise justified than your father Abram was.
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Novve Abram vvas so iustified as that good vvorkes vvere ioyned vvith Faith;
Now Abram was so justified as that good works were joined with Faith;
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And therefore you must shevve your selues like vnto him, or else you mocke God, in prophaning so holy and sacred a thing as the name of faith and righteousnes is.
And Therefore you must show your selves like unto him, or Else you mock God, in profaning so holy and sacred a thing as the name of faith and righteousness is.
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Here vve see saint Iames his meaning out of this Text:
Here we see saint James his meaning out of this Text:
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But these Popish mastiue Curres can no vvhit skill of this, and vvhat is the reason? Verily because they contemne God:
But these Popish Mastiff Curs can no whit skill of this, and what is the reason? Verily Because they contemn God:
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hovvbeit you shall heare them vvith open mouth talke of good vvorkes, and a man vvoulde thinke, to heare them debate thereof, that they vvere Angels,
howbeit you shall hear them with open Mouth talk of good works, and a man would think, to hear them debate thereof, that they were Angels,
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and yet you may see vvhat they are.
and yet you may see what they Are.
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And I vvould to God that the vvhole state of their life vvere not altogether dissolute;
And I would to God that the Whole state of their life were not altogether dissolute;
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for a man shall finde neither Monke nor Fryar, Doctor, nor yet any of that shorne Rable,
for a man shall find neither Monk nor Friar, Doctor, nor yet any of that shorn Rabble,
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but they are either rybauldes, skorners of God, vvhoremongers, drunkards, blasphemers:
but they Are either rybauldes, scorners of God, whoremongers, drunkards, blasphemers:
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To bee short, it shoulde seeme that they had conspired vvith the Diuell to bring the vvhole vvorld vnto confusion.
To be short, it should seem that they had conspired with the devil to bring the Whole world unto confusion.
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And yet for all this they vvil pretend good vvorks, and speake of nothing else. And therefore it is no meruaile although they bee so blind.
And yet for all this they will pretend good works, and speak of nothing Else. And Therefore it is no marvel although they be so blind.
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But to speak but a vvord of that vvhich vve haue explaned out of saint Iames vve are to note, that vve ar iustified but not vvithout vvorks,
But to speak but a word of that which we have explained out of saint James we Are to note, that we Are justified but not without works,
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& yet vve are iustified vvithout vvorks: vvhen vve say that vvee are iustified, but not vvithout vvorkes, vve separate not this.
& yet we Are justified without works: when we say that we Are justified, but not without works, we separate not this.
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And hovv so? verily, because that he vvho is iustified before God by faith, is as much to say;
And how so? verily, Because that he who is justified before God by faith, is as much to say;
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that God forgiueth him his sinnes;
that God forgives him his Sins;
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beleeueth in the passion and death of our Lord Iesus Christ, and knoweth that by his resurrection, he receiueth life from him.
Believeth in the passion and death of our Lord Iesus christ, and Knoweth that by his resurrection, he receiveth life from him.
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So then, vvhosoeuer beleeueth after this sort, is not iustified vvithout vvorkes.
So then, whosoever Believeth After this sort, is not justified without works.
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And vvhy? Because that God bestovveth his holie spirit vpon him, vvhich so reformeth him,
And why? Because that God bestoweth his holy Spirit upon him, which so reformeth him,
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as that good vvorkes cannot be chosen but be ioyned together vvith faith.
as that good works cannot be chosen but be joined together with faith.
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And yet is the other saying also true, to vvite, that vve are iustified vvithout vvorkes;
And yet is the other saying also true, to wite, that we Are justified without works;
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that is to saie, vvithout any helpe of good vvorkes, so as vve alvvaies remain bound vnto God.
that is to say, without any help of good works, so as we always remain bound unto God.
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Here vvee see tvvo places vvithout altering the vvordes:
Here we see tvvo places without altering the words:
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vvherein it should seeme they vvere altogether diuers and sundry, as to say, that we are iustified without works,
wherein it should seem they were altogether diverse and sundry, as to say, that we Are justified without works,
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& that we are not iustified without works, howbeit the meaning is, that works are not for all this the cause of our saluation,& that we Are not justified without works, howbeit the meaning is, that works Are not for all this the cause of our salvation,
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as to make them merite any whit before God, so as to accept vs according to our worthines:
as to make them merit any whit before God, so as to accept us according to our worthiness:
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But it is because that as I haue already said, our Sauiour Iesus Christ beareth vs not onely a simple grace and fauour,
But it is Because that as I have already said, our Saviour Iesus christ bears us not only a simple grace and favour,
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but a double, that is to say:
but a double, that is to say:
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that on the one side he couereth all our iniquities and offences through his pure obedience,
that on the one side he Covereth all our iniquities and offences through his pure Obedience,
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and appeaseth the wrath of God his father by that Sacrifice which hee offered vp once for all, to make satisfaction for our sinnes:
and appeaseth the wrath of God his father by that Sacrifice which he offered up once for all, to make satisfaction for our Sins:
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And yet hee so ruleth and gouerneth vs in the meane while by his holy spirite whome hee hath receiued in all fulnes and resteth vpon him, that if so be we doo not abuse his grace bestowed vpon vs, we are freed from the bands of Sathan, that we might take good heede as (S. Peter saith) not to follow the lusts and desires of the flesh.
And yet he so Ruleth and Governs us in the mean while by his holy Spirit whom he hath received in all fullness and rests upon him, that if so be we do not abuse his grace bestowed upon us, we Are freed from the bans of Sathan, that we might take good heed as (S. Peter Says) not to follow the Lustiest and Desires of the Flesh.
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This then wee see may suffice for the exposition of this place. Nowe Moses addeth immediately following, that God spake againe vnto Abram, and said:
This then we see may suffice for the exposition of this place. Now Moses adds immediately following, that God spoke again unto Abram, and said:
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I am the Lord which brought thee out of Vr of the Chaldees to giue thee this Land to inherite it. I am the Lord which brought thee out of Vr of the Chaldees to give thee this Land to inherit it.
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Here we see that God reitereateth his promises for the confirming, nourishing and increasing of Abram his faith vntill such time as it was growne vnto a full perfection.
Here we see that God reitereateth his promises for the confirming, nourishing and increasing of Abram his faith until such time as it was grown unto a full perfection.
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VVherevppon wee are to conclude, that although Abram was the mirrour and patterne of all the faithfull,
Whereupon we Are to conclude, that although Abram was the mirror and pattern of all the faithful,
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and the very Image of righteousnes, yet was his faith imperfect: For else the promise that is here set downe, were superfluous.
and the very Image of righteousness, yet was his faith imperfect: For Else the promise that is Here Set down, were superfluous.
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For if the faith of Abram was so throughly confirmed as that it coulde not bee amended;
For if the faith of Abram was so thoroughly confirmed as that it could not be amended;
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God needed not to haue spoken any more.
God needed not to have spoken any more.
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And why so? The promises haue this vse and benefit that they draw vs vnto faith,
And why so? The promises have this use and benefit that they draw us unto faith,
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and when wee haue gotten it, they are to leade vs to the right way, to incourage and stirre vs vp to goe on valiantly, to refresh vs when we are almost weary, to augment our vertue when it beginneth to faile and to be weake.
and when we have got it, they Are to lead us to the right Way, to encourage and stir us up to go on valiantly, to refresh us when we Are almost weary, to augment our virtue when it begins to fail and to be weak.
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Here (I say) we see why our Sauiour Iesus Christ testifieth & declareth vnto vs of his meere goodnes that he is our God:
Here (I say) we see why our Saviour Iesus christ Testifieth & Declareth unto us of his mere Goodness that he is our God:
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that is, to begin faith in vs; or els to bring it to perfection. And therefore wee must conclude that it was needfull for Abram to goe somewhat further.
that is, to begin faith in us; or Else to bring it to perfection. And Therefore we must conclude that it was needful for Abram to go somewhat further.
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And hereby we see that although our faith be vnperfect, yet that God ceaseth not to iustifie vs. And what is the reason? Because he imputeth not the infirmity that is in it vnto vs:
And hereby we see that although our faith be unperfect, yet that God ceases not to justify us And what is the reason? Because he imputeth not the infirmity that is in it unto us:
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but how euer it is, wee are here admonished by this place not to bee preuented by any foolish opinion of our owne,
but how ever it is, we Are Here admonished by this place not to be prevented by any foolish opinion of our own,
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as a great many of men are, who thinke themselues to be such great Clarks,
as a great many of men Are, who think themselves to be such great Clark's,
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as that they will not once vouchsafe to come any more vnto the schoole of God.
as that they will not once vouchsafe to come any more unto the school of God.
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Let vs therefore vnderstand and know: that although our faith were greater and more powerfull than now it is;
Let us Therefore understand and know: that although our faith were greater and more powerful than now it is;
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yet must wee be schollers all our life long to haue the word of God sounding in our cares,
yet must we be Scholars all our life long to have the word of God sounding in our Cares,
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and to haue our memories rubbed ouer & refreshed, that we might not forget that which wee haue learned;
and to have our memories rubbed over & refreshed, that we might not forget that which we have learned;
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that that which hath not taken deepe roote in our heartes, may receiue a better and deeper impression:
that that which hath not taken deep root in our hearts, may receive a better and Deeper impression:
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and that God when he hath cast his seede into vs (according to saint Paul his comparison) wee may daily water it in vs:
and that God when he hath cast his seed into us (according to saint Paul his comparison) we may daily water it in us:
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For, it were not inough to haue the seede cast into the grounde without God shoulde sende downe raine from heauen and bedewe it:
For, it were not enough to have the seed cast into the ground without God should send down rain from heaven and bedew it:
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for when the husband-man shall haue done his duety in tilling the lande, it is to no purpose without GOD should giue increase thereof from heauen.
for when the husbandman shall have done his duty in tilling the land, it is to no purpose without GOD should give increase thereof from heaven.
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Euen so must it bee with vs when as wee shall haue receiued the seede of the incorruptible life, GOD must raine downe from heauen;
Eve so must it be with us when as we shall have received the seed of the incorruptible life, GOD must rain down from heaven;
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that is to say, hee must continually benefite and strengthen our faith: which cannot be except we be daily instructed from his mouth.
that is to say, he must continually benefit and strengthen our faith: which cannot be except we be daily instructed from his Mouth.
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Let vs nowe come to the contents of this sentence, I am the Lord which brought the out of Ʋr of the chaldees.
Let us now come to the contents of this sentence, I am the Lord which brought the out of Ʋr of the chaldees.
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These words here are inserted for Abram to cause him to eschew all Idolatry and superstition wherein he had been hertofore brought vp.
These words Here Are inserted for Abram to cause him to eschew all Idolatry and Superstition wherein he had been heretofore brought up.
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For as it is often shewed vnto vs out of the holy Scripture, that we must not worship God confusedly,
For as it is often showed unto us out of the holy Scripture, that we must not worship God confusedly,
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nor imagine him to bee such a one as we thinke:
nor imagine him to be such a one as we think:
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But wee must know what God that is which we must flie vnto, and must bee separated & distinguished from all the imaginations & deuises of mans braine, whereby we so greatly deceiue our selues,
But we must know what God that is which we must fly unto, and must be separated & distinguished from all the Imaginations & devises of men brain, whereby we so greatly deceive our selves,
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and are also deceiued by Sathan.
and Are also deceived by Sathan.
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And that is the reason which S. Paul maketh in his Epistle to the Hebrewes, the eleuenth Chapter and the sixth verse:
And that is the reason which S. Paul makes in his Epistle to the Hebrews, the Eleventh Chapter and the sixth verse:
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saying, When wee will come vnto God, wee must beleeue that God is, and that hee is a rewarder of them that diligently seeke him.
saying, When we will come unto God, we must believe that God is, and that he is a rewarder of them that diligently seek him.
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VVee cannot come then vnto God, except we beleeue that God is, that is to say:
We cannot come then unto God, except we believe that God is, that is to say:
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we must not be wauering nor doubtfull;
we must not be wavering nor doubtful;
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but wee must bee firmely and constantly assured, that that God which created heauen and earth is hee who sheweth himselfe vnto vs,
but we must be firmly and constantly assured, that that God which created heaven and earth is he who shows himself unto us,
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and whose will wee knowe both by the lawe and Gospell:
and whose will we know both by the law and Gospel:
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and not to reason what God is, as the poore heathen haue done, who haue beene so maruellously tormented about it,
and not to reason what God is, as the poor heathen have done, who have been so marvellously tormented about it,
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and haue runne themselues so farre into such a Labyrinth and Maze, as that they could neuer winde themselues out of it againe.
and have run themselves so Far into such a Labyrinth and Maze, as that they could never wind themselves out of it again.
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But we know that God is manifested vnto vs in that he is beneficiall vnto vs for our saluation.
But we know that God is manifested unto us in that he is beneficial unto us for our salvation.
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And thus much for the first point. The second is, that he is a Rewarder of them that diligently seeke him.
And thus much for the First point. The second is, that he is a Rewarder of them that diligently seek him.
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Now this word Rewarder, importeth not that God rendreth that vnto vs which he ovveth vs,
Now this word Rewarder, imports not that God rendereth that unto us which he oweth us,
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but that vve shall not bee frustrate in putting our trust in him. And therfore vve must looke after vvhat manner vvee aske him:
but that we shall not be frustrate in putting our trust in him. And Therefore we must look After what manner we ask him:
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For if vvee vvill bring our vvorkes vvith vs; that is euen to kicke against God:
For if we will bring our works with us; that is even to kick against God:
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so farre off is it for vs to bee vnited vnto him by that meanes.
so Far off is it for us to be united unto him by that means.
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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 saint Paul Says, that when the Jewish Thought to trust in their works and put their hope of salvation in them, that they hurt and undid themselves:
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and that vvas the cause of their breake necke insteede of going forvvard.
and that was the cause of their break neck instead of going forward.
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VVherefore if vve vvill seeke God aright, vve must without all doubt cast from vs all vaine presumption of our ovvn strength:
Wherefore if we will seek God aright, we must without all doubt cast from us all vain presumption of our own strength:
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For seeing he hath adopted vs of his meere fauour and grace, it is most certaine, vve shall neuer be accepted of him,
For seeing he hath adopted us of his mere favour and grace, it is most certain, we shall never be accepted of him,
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except it bee because hee forgiueth vs our sinnes. And thus saith the Apostle, shall vve be assured;
except it be Because he forgives us our Sins. And thus Says the Apostle, shall we be assured;
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that if vve seeke God after this sort, vvee shall neuer bee frustrate.
that if we seek God After this sort, we shall never be frustrate.
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And for the same purpose is it saide, I am the Lorde which brought thee out of Ʋr of the Chaldees to giue thee this Lande to inherite it.
And for the same purpose is it said, I am the Lord which brought thee out of Ʋr of the Chaldees to give thee this Land to inherit it.
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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:
This is as much as if God hid bound himself a new unto his servant Abram, declaring unto him that he should not need to Fear but that which he before herd should be accomplished:
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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 that although the Effect thereof was deferred and prolonged a great while, yet must he walk patiently, knowing that God speaks not in vain:
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and besides that hee hath his times and seasons for the accomplishing of his will.
and beside that he hath his times and seasons for the accomplishing of his will.
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And that it lyeth in him and in his secret counsaile, and is not to be brought to follow our appetites and humours.
And that it lies in him and in his secret counsel, and is not to be brought to follow our appetites and humours.
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But yet wee are to note, that God confirmed the faith of Abram by his auncient benefites:
But yet we Are to note, that God confirmed the faith of Abram by his ancient benefits:
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For hee faith I brought thee out of Ʋr of the Chaldees.
For he faith I brought thee out of Ʋr of the Chaldees.
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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.
And this made Abram to trust a great deal more unto God, whenas he had already found by experience that God was his father and Saviour.
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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.
For by how much that we have heretofore felt pi the Goodness, aid, and help of God, by so much more should we assure our selves of him for the time to come.
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Thus wee see how the experience of the time past should still more and more assure vs afterwarde.
Thus we see how the experience of the time passed should still more and more assure us afterward.
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And this was the pretence of God in saying, I haue brought thee out of Ʋr of the Chaldees:
And this was the pretence of God in saying, I have brought thee out of Ʋr of the Chaldees:
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As if he should haue saide: it is not now onely that I haue shewed my selfe to bee thy God,
As if he should have said: it is not now only that I have showed my self to be thy God,
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but thou hast felt that I haue vpholden thee with a mighty & outstretched arme: thou wert vtterly cast away, and a poore damned soule;
but thou hast felt that I have upholden thee with a mighty & outstretched arm: thou Wertenberg utterly cast away, and a poor damned soul;
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and yet did I take thee vnto my self, to the ende to saue thee.
and yet did I take thee unto my self, to the end to save thee.
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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 Therefore sith I have plucked thee out of the bottomless pit of hell, let my grace which thou hast now felt, be an invincible fortress unto thee:
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and I for my part also will so continue.
and I for my part also will so continue.
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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:
No we it is certain that we have this general Rule also from God, which is, that one grace which he bestoweth on us draweth Another with it; For he is never weary:
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and this is a spring that can neuer be dravvn dry, & therfore let vs boldly dravv out of it,
and this is a spring that can never be drawn dry, & Therefore let us boldly draw out of it,
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and vve shall bee sure to find alwaies more and more to fill vs vvithall.
and we shall be sure to find always more and more to fill us withal.
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Thus then vve see what this saying importeth, I am the Lord which brought thee out of Ʋr of the Chaldees After that God hath set before vs his maiestie,
Thus then we see what this saying imports, I am the Lord which brought thee out of Ʋr of the Chaldees After that God hath Set before us his majesty,
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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,
and showed himself to be the maker both of heaven and earth, he brings in this as an especial matter, which is, that Abram had felt and known him to be such a one,
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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.
when as he had plucked him out of the bottomless depth wherein he was, and he adds To give thee this land to inherit it.
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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.
Here (as I have already said) God Reneweth all the promises which he had made to his servant Abram, Because he should make a collection of them.
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For faith ought to haue this priuiledg, to heap vp together vvhatsoeuer may defend it against all the temptations and assaultes of Sathan.
For faith ought to have this privilege, to heap up together whatsoever may defend it against all the temptations and assaults of Sathan.
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Here we see what the cause is of the ruine of a great many of men:
Here we see what the cause is of the ruin of a great many of men:
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that is, their negligence and securitie.
that is, their negligence and security.
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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:
For, as I have already said, they think themselves to be great Doctors, when as they have learned but one sentence out of the holy Scripture:
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yea, they suppose that they haue euen inough of it.
yea, they suppose that they have even enough of it.
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But when they shall come to the tryall they vvill shew themselues then to be but empty vessels:
But when they shall come to the trial they will show themselves then to be but empty vessels:
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For if the Diuel fi•d but the least hole to enter into them, hee will poison them with his deadly poison:
For if the devil fi•d but the least hold to enter into them, he will poison them with his deadly poison:
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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,
much like unto a broken tile upon an house, for the rain that shall run in At the brokenness thereof will in process of time, rot the Whole house,
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Euen so fareth it with such as think themselues too too well learned, and yet are in very deede most blockish dunces:
Even so fareth it with such as think themselves too too well learned, and yet Are in very deed most blockish dunces:
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whom the Diuell after finding an hole in, so entreth in thereat, as that the house falleth quite and cleane vnto the ground.
whom the devil After finding an hold in, so entereth in thereat, as that the house falls quite and clean unto the ground.
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Now we must not be weary in profiring, but make a good big collection of all the promises of God,
Now we must not be weary in profiring, but make a good big collection of all the promises of God,
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and alwaies haue a feeling of the fruit of them:
and always have a feeling of the fruit of them:
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and not onely so, but wee must also labour continually to increase our faith as it is very needfull:
and not only so, but we must also labour continually to increase our faith as it is very needful:
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because it will euer be weake. And to be short we must still go on from f•ith to faith.
Because it will ever be weak. And to be short we must still go on from f•ith to faith.
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It is said that God gaue the land of Chanaan to Abram: It was in very deede already giuen him,
It is said that God gave the land of Canaan to Abram: It was in very deed already given him,
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as we haue heard in the twelfth Chapter. And this was reiterated vnto him many times:
as we have herd in the twelfth Chapter. And this was reiterated unto him many times:
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his eares were now well beaten with it. It should seeme then that this was an vnprofitable and superfluous kind of speach.
his ears were now well beaten with it. It should seem then that this was an unprofitable and superfluous kind of speech.
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But as I haue alreadie said;
But as I have already said;
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this was an inestimable benefit vnto Abram, whenas he was thus refreshed and comforted, that hee might not faile,
this was an inestimable benefit unto Abram, whenas he was thus refreshed and comforted, that he might not fail,
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but still follow the holie calling of God. Moreouer, wee are to note, that God entertaineth him onely with wordes:
but still follow the holy calling of God. Moreover, we Are to note, that God entertaineth him only with words:
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And herein we see what honour we are to beare him, and not distrust him, although we see not before our eyes the effect of that which he promiseth vs;
And herein we see what honour we Are to bear him, and not distrust him, although we see not before our eyes the Effect of that which he promises us;
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2441
but hold our selues stil in suspens. He saith, I haue brought thee into this land which I gaue thee.
but hold our selves still in suspens. He Says, I have brought thee into this land which I gave thee.
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2442
VVell, my God, thou hast promised to giue it mee in deede: But beholde I am old and drie;
Well, my God, thou hast promised to give it me in deed: But behold I am old and dry;
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when will that time come? O, care thou not for that: for I will be mercifull vnto thee. VVell, be it so.
when will that time come? Oh, care thou not for that: for I will be merciful unto thee. Well, be it so.
c-crq vmb d n1 vvi? uh, vvb pns21 xx p-acp d: c-acp pns11 vmb vbi j p-acp pno21. uh-av, vbb pn31 av.
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But where is the demonstration of that which I haue looked for all this while.
But where is the demonstration of that which I have looked for all this while.
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For I am at deathes dore, and am here a stranger, & haue no seede (as hath beene heretofore said) and how shal I do then O Lord? VVell, take my worde for it.
For I am At deaths door, and am Here a stranger, & have no seed (as hath been heretofore said) and how shall I do then Oh Lord? Well, take my word for it.
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This then is the nature of faith: To haue all our senses subiect vnto the will of God, and beleeue his trueth.
This then is the nature of faith: To have all our Senses Subject unto the will of God, and believe his truth.
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Our eares also must be open and attentiue to receiue whatsoeuer he speaketh vnto vs: and that when he hath once said the worde;
Our ears also must be open and attentive to receive whatsoever he speaks unto us: and that when he hath once said the word;
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conclude, that it shall be so. But which way can that be? O, we are not to reason that;
conclude, that it shall be so. But which Way can that be? O, we Are not to reason that;
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neither is it in our disposition:
neither is it in our disposition:
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But wee must leaue it vnto the counsell and will of God, as we haue alreadie said.
But we must leave it unto the counsel and will of God, as we have already said.
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This then is the honour winch wee must do vnto GOD; euen to beleeue his holy worde.
This then is the honour winch we must do unto GOD; even to believe his holy word.
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More ouer, wee are still to obserue that which hath heretofore been spoken, that is to saye:
More over, we Are still to observe that which hath heretofore been spoken, that is to say:
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That God simply gaue the land of Chanaan vnto his seruaunt Abraham for a pawne, to the end he should not muse to him selfe,
That God simply gave the land of Canaan unto his servant Abraham for a pawn, to the end he should not muse to him self,
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nor trouble his head about it:
nor trouble his head about it:
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For then had Abraham had but a colde pull, if he had had nothing else but that land.
For then had Abraham had but a cold pull, if he had had nothing Else but that land.
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But without doubt he was led by another spirite, which is: Hee sawe the verie day of our Sauiour Iesus Christ;
But without doubt he was led by Another Spirit, which is: He saw the very day of our Saviour Iesus christ;
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as in the Gospell according to Iohn it is written. And besides, he confessed himselfe to be but a Pylgrime here in this world:
as in the Gospel according to John it is written. And beside, he confessed himself to be but a Pilgrim Here in this world:
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and therefore looked for his inheritance elsewhere. And where it is saide: that this lande was giuen him for to inherit;
and Therefore looked for his inheritance elsewhere. And where it is said: that this land was given him for to inherit;
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that was not the marke which he shot at: his minde was not set thereon; but had a further reache.
that was not the mark which he shot At: his mind was not Set thereon; but had a further reach.
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For, by reason (as wee haue alreadie saide) that hee forsooke his natiue countrey,
For, by reason (as we have already said) that he forsook his native country,
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and left it, to liue in a strange and an vnknowen place: it must needes be, that his minde was altogether occupied about: the heuenly inheritance.
and left it, to live in a strange and an unknown place: it must needs be, that his mind was altogether occupied about: the heavenly inheritance.
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So then we are here to note:
So then we Are Here to note:
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that although the lande of Chanaan is here called his inheritance, as also Gods house and resting place:
that although the land of Canaan is Here called his inheritance, as also God's house and resting place:
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yet is it but as a pawne; or to speake more properly, but as an earnest pennie:
yet is it but as a pawn; or to speak more properly, but as an earnest penny:
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For a pawne importeth as much at the least as the full worth of the thing which wee are to be assured of.
For a pawn imports as much At the least as the full worth of the thing which we Are to be assured of.
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But an earnest pennie is, as a man would saye, nothing.
But an earnest penny is, as a man would say, nothing.
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And to giue a pennie, as we call it, vnto God, for a bargaine worth an hundreth thousand crownes and more is nothing.
And to give a penny, as we call it, unto God, for a bargain worth an Hundredth thousand crowns and more is nothing.
cc pc-acp vvi dt n1, c-acp pns12 vvb pn31, p-acp np1, p-acp dt n1 n1 dt ord crd n2 cc n1 vbz pix.
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For of what worth is that piece which wee giue? forsooth of no value.
For of what worth is that piece which we give? forsooth of no valve.
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Now, can a potte•• or gallen of wine be worth a great possession or lande that is able to enrich three or fouremen? And yet, be as be may, this earnest pennie is destined vnto such an vse.
Now, can a potte•• or Gallen of wine be worth a great possession or land that is able to enrich three or fouremen? And yet, be as be may, this earnest penny is destined unto such an use.
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And therefore this lande of Chanaan was the inheritance of all the children of Abraham, and of as manie as haue descended of his lyne:
And Therefore this land of Canaan was the inheritance of all the children of Abraham, and of as many as have descended of his line:
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but yet so, as that it vvas but an earnest penie for heauen:
but yet so, as that it was but an earnest penny for heaven:
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Insomuch, that the verie faithful looked not so much vnto that, neither yet set so their mindes on it;
Insomuch, that the very faithful looked not so much unto that, neither yet Set so their minds on it;
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But setled their cogitations & thoughts a great deale higher. VVe see then, vvhether God meant to call Abram, as if he had said;
But settled their cogitations & thoughts a great deal higher. We see then, whether God meant to call Abram, as if he had said;
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that he did him no vvrong in leauing him to languish: Because he was sure that the promises should be performed:
that he did him no wrong in leaving him to languish: Because he was sure that the promises should be performed:
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& therfore not to stand vpō his ovvn vvit. And vvhy so?
& Therefore not to stand upon his own wit. And why so?
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Because he was to looke vnto him that spake the worde, who was the vnchangeable God.
Because he was to look unto him that spoke the word, who was the unchangeable God.
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Now by reason that wee our selues are so changeable as that our mindes alter euery minute;
Now by reason that we our selves Are so changeable as that our minds altar every minute;
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VVee therefore grieue and vexe, when we see that God perfourmeth not that at the verie first, which he hath promised vs. And because wee see our liues to be so short;
We Therefore grieve and vex, when we see that God Performeth not that At the very First, which he hath promised us And Because we see our lives to be so short;
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and the time wee haue to liue, to be but as a shadow which fleeteth sodainely away;
and the time we have to live, to be but as a shadow which fleeteth suddenly away;
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wee thinke that GOD will neuer come time enough:
we think that GOD will never come time enough:
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wherefore wee must learne to correct this fault, by these words that wee heare here to be spoken to Abram: I am the Lorde which changeth not.
Wherefore we must Learn to correct this fault, by these words that we hear Here to be spoken to Abram: I am the Lord which changes not.
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And besides, wee heare what is said in other places: That a thousand yeares are but as one day with him. And Saint Peter also saith:
And beside, we hear what is said in other places: That a thousand Years Are but as one day with him. And Saint Peter also Says:
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That in the last dayes there shall come mockers who shall say: That in the last days there shall come mockers who shall say:
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where is the promise of his comming? as though the threatnings & promises of God were of none effect.where is the promise of his coming? as though the threatenings & promises of God were of none Effect.
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No, no, (saith he) deceiue not your selues: he will accomplish whatsoeuer he hath spoken, though it be late:
No, no, (Says he) deceive not your selves: he will accomplish whatsoever he hath spoken, though it be late:
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For a thousand yeares with him, are as but one day: For a thousand Years with him, Are as but one day:
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And therefore wee must looke a great deale higher, and knowe, that sith it is the Lord that hath said it, and neuer changeth;
And Therefore we must look a great deal higher, and know, that sith it is the Lord that hath said it, and never changes;
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that he will do that which he hath spoken, but not whenas it pleaseth vs; but whenas he knoweth it to be best: first for his owne glorie;
that he will do that which he hath spoken, but not whenas it Pleases us; but whenas he Knoweth it to be best: First for his own glory;
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and next, for our saluation and good: neither must we be ouer earnest, nor yet ouer remise and slacke;
and next, for our salvation and good: neither must we be over earnest, nor yet over remise and slack;
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but goe out of our selues & come vnto him, in whome is no inconstancie nor shewe of change, for he is the Lorde.
but go out of our selves & come unto him, in whom is no inconstancy nor show of change, for he is the Lord.
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And let vs learne thus much: that when hee hath once spoken the worde, that it is enough;
And let us Learn thus much: that when he hath once spoken the word, that it is enough;
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because his worde is an infallible trueth.
Because his word is an infallible truth.
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Furthermore, let vs acknowledge his goodnes in supporting and bearing with our weaknes herein, because he speaketh not onely once,
Furthermore, let us acknowledge his Goodness in supporting and bearing with our weakness herein, Because he speaks not only once,
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but putteth vs still in remembrance of his promises:
but putteth us still in remembrance of his promises:
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meaning thereby to haue vs profit and be confirmed by them all the dayes of our life;
meaning thereby to have us profit and be confirmed by them all the days of our life;
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and not beleeue him onely for a day or two, but for euer.
and not believe him only for a day or two, but for ever.
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And let vs be guided and gouerned by his power, not onely all our life long,
And let us be guided and governed by his power, not only all our life long,
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but euen in death also, vntil such time as we are come vnto his kingdom, where we shal neuer neede to be more spoken vnto;
but even in death also, until such time as we Are come unto his Kingdom, where we shall never need to be more spoken unto;
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neither haue neede either of Faith or yet any other such like things:
neither have need either of Faith or yet any other such like things:
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For then shall we enioy the full brightnes of that, which wee doe now but see in the darke;
For then shall we enjoy the full brightness of that, which we do now but see in the dark;
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and see him face to face, as it were in a glasse.
and see him face to face, as it were in a glass.
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Let vs now prostrate our selues before the Maiestie of our good God, and acknowledge our sinnes;
Let us now prostrate our selves before the Majesty of our good God, and acknowledge our Sins;
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beseeching him to cause vs so to feele them, as that they may humble vs before him,
beseeching him to cause us so to feel them, as that they may humble us before him,
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and make vs continually grone vnder the burthen of our iniquities, vntill such time as he hath freed vs from this bondage of sinne, vvherein vve are,
and make us continually groan under the burden of our iniquities, until such time as he hath freed us from this bondage of sin, wherein we Are,
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and haue a singular desire to conforme our selues vnto his holy vvill, and not liue vnto our selues,
and have a singular desire to conform our selves unto his holy will, and not live unto our selves,
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but vnto our Lord Iesus Christ, vvho hath so dearly redeemed vs, gaue him selfe to death for our sinnes,
but unto our Lord Iesus christ, who hath so dearly redeemed us, gave him self to death for our Sins,
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and rose againe for our iustification. That it vvould please him not to graunt vnto vs onely this grace;
and rose again for our justification. That it would please him not to grant unto us only this grace;
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but vnto all people and Nations of the earth, &c. FINIS.
but unto all people and nations of the earth, etc. FINIS.
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Three Sermons, beginning at the latter end of the 21 Chapter of Genesis, concerning Abrahams sacrificing of his sonne Izhak. By Iohn Caluin.
Three Sermons, beginning At the latter end of the 21 Chapter of Genesis, Concerning Abrahams sacrificing of his son Isaac. By John Calvin.
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33 And Abraham planted a groue in Beersheba, and called there on the name of the Lord, the euerlasting God.
33 And Abraham planted a grove in Beersheba, and called there on the name of the Lord, the everlasting God.
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34 And Abraham was a stranger in the Philistims land a long season.
34 And Abraham was a stranger in the philistines land a long season.
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Gen. 22. 1 And after these things God did proue Abraham, & said vnto him, Abraham, Who aunswered, Here am I.Gen. 22. 1 And After these things God did prove Abraham, & said unto him, Abraham, Who answered, Here am I.
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2 And he said, Take now thine onely sonne Izhak whom thou louest, and get thee vnto the land of Moriah,
2 And he said, Take now thine only son Isaac whom thou love, and get thee unto the land of Moriah,
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and offer him there for a burnt offring vpon one of the Mountaines, which I wil shewe thee.
and offer him there for a burned offering upon one of the Mountains, which I will show thee.
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WE saw yesterday how Abraham in discharge of his dutie vnto the king of Gerar, paid him tribute.
WE saw yesterday how Abraham in discharge of his duty unto the King of Gerar, paid him tribute.
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Now Moses heerevpon addeth, that so soone as he was throughlie setled, hee solemnlie called vpon the name of God.
Now Moses hereupon adds, that so soon as he was throughly settled, he solemnly called upon the name of God.
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We haue here then in effect to learne that Abraham willinglie submitted himselfe vnto the chiefe Gouernour of the Countrie:
We have Here then in Effect to Learn that Abraham willingly submitted himself unto the chief Governor of the Country:
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not tarrying vntill such time as hee was inforced to doo the dutie of a good and faithfull Subiect,
not tarrying until such time as he was enforced to do the duty of a good and faithful Subject,
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but did it without beeing required therevnto:
but did it without being required thereunto:
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And yet for all this wee contrariwise see, that it no way letted him to serue God truelie.
And yet for all this we contrariwise see, that it no Way letted him to serve God truly.
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And although (as we haue heretofore said) it was an odious matter to be of a Religion, cleane contrarie to the Religion of that Nation amongst whom hee dwelt:
And although (as we have heretofore said) it was an odious matter to be of a Religion, clean contrary to the Religion of that nation among whom he dwelled:
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yet was he not such a milke soppe, as not to make confession of the same faith which the Lord his God had commanded him.
yet was he not such a milk sop, as not to make Confessi of the same faith which the Lord his God had commanded him.
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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,
By this we see that he so behaved himself, both towards God & man, as that he may be an excellent Exampl unto us of true humility, thereby to show us,
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how we ought to submit our selues vnto those to whome we are bound:
how we ought to submit our selves unto those to whom we Are bound:
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and yet so to, as that we alwayes giue vnto God the chiefe and most soueraigne gouernement.
and yet so to, as that we always give unto God the chief and most sovereign government.
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And that although men be in great authoritie;
And that although men be in great Authority;
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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.
yet Are we to Learn, the same to be Far inferior unto the heavenly Majesty, which darkeneth and blemisheth all whatsoever excellency is in man.
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And this is verie certaine, that if Abraham had meant to gratifie his neighbours, he would haue conformed himselfe also vnto their fashions,
And this is very certain, that if Abraham had meant to gratify his neighbours, he would have conformed himself also unto their fashions,
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and neuer once haue said that he had a God by himselfe, whome he would worship;
and never once have said that he had a God by himself, whom he would worship;
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forsaking the Idolatries that then were vsed, and the superstitions wherewith the lande was fully poluted.
forsaking the Idolatries that then were used, and the superstitions wherewith the land was Fully polluted.
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But come of it whatsoeuer might, he fully protested that hee would worship and serue God sincerely and purely:
But come of it whatsoever might, he Fully protested that he would worship and serve God sincerely and purely:
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wherefore he had, as wee haue heard, an Aultar of his own, 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,
Wherefore he had, as we have herd, an Altar of his own, upon which he solemnly sacrificed unto God, by means whereof he renounced all the Sins and corruptions of his neighbours as condemning and despising them all,
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as if he would haue said, there is but one onely true seruice that pleaseth God,
as if he would have said, there is but one only true service that Pleases God,
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and but one onely liuing God: and whatsoeuer else is beside, are but meere false and deceitfull imaginations.
and but one only living God: and whatsoever Else is beside, Are but mere false and deceitful Imaginations.
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And although hee before had no certaine abyding & resting place, but wandred vp and downe too and fro;
And although he before had no certain abiding & resting place, but wandered up and down too and from;
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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.
yet never ceased he to call upon God in every place where ever he Come, showing thereby that he no whit liked of the Sins and corruptions that then bore sway in the world.
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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:
But yet there is Here one special reason which afresh moved him to call upon the name of God in this place; and it is this:
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because hee nowe receiued greater rest, and felt more benefite and commoditie comming to him selfe than euer at any time heretofore.
Because he now received greater rest, and felt more benefit and commodity coming to him self than ever At any time heretofore.
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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.
For before that time, he never durst take upon him to plant any tree: but there he planted many, Because he had leave to dwell quietly there.
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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;
And as he honoured and worshipped an earthly Prince who was King of that country. Eve so likewise showed he therewith, that he had not forgotten his good God;
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neither yet that his zeale waxed colde:
neither yet that his zeal waxed cold:
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and yet notwithstanding, he held him not alwayes as his chiefe Lorde, although he subiected himselfe vnto him,
and yet notwithstanding, he held him not always as his chief Lord, although he subjected himself unto him,
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and was contented to remaine vnder his protection.
and was contented to remain under his protection.
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Thus here wee see, namely, why Moses maketh mention, that Abraham called vpon the name of the Lord.
Thus Here we see, namely, why Moses makes mention, that Abraham called upon the name of the Lord.
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The lawe for the consecrating of houses was not as yet written, and yet he then obserued it:
The law for the consecrating of houses was not as yet written, and yet he then observed it:
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to wit, he effectually shewed, that his house was the Temple of God:
to wit, he effectually showed, that his house was the Temple of God:
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And so must also all the faithfull surely purpose to keepe their dwelling place pure and cleane without pollution.
And so must also all the faithful surely purpose to keep their Dwelling place pure and clean without pollution.
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True it is, that the ceremonie which God commaunded the Iewes to vse, ceaseth at this day:
True it is, that the ceremony which God commanded the Iewes to use, ceases At this day:
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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 they should consecrate their houses before they occupied them. But the truth and end thereof whereunto God had respect, is left unto us:
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to wit, that when wee are placed and settled, not to vse them like Closets to shut out the presence of GOD,
to wit, that when we Are placed and settled, not to use them like Closets to shut out the presence of GOD,
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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,
neither yet to take liberty to walk After our own appetites and lusts. But seeing God hath vouchsafed us this favour, to grant us houses to dwell in,
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although they stande in neuer so base an outcorner of a backside: yet let vs there honour him, and wholy dedicate them vnto his seruice and worship.
although they stand in never so base an outcorner of a backside: yet let us there honour him, and wholly dedicate them unto his service and worship.
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Nowe it is not meant, that wee shoulde dedicate the walles and roofes vnto him; but the whole housho•de:
Now it is not meant, that we should dedicate the walls and roofs unto him; but the Whole housho•de:
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to wit, wee shou•d be wholy his, and make our soules and bodies an oblation and sacrifice,
to wit, we shou•d be wholly his, and make our Souls and bodies an oblation and sacrifice,
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and labour also to make the rest to be•ike and agreeable therin. Now, to say truely:
and labour also to make the rest to be•ike and agreeable therein. Now, to say truly:
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an housholder shoulde first of all begin with him selfe: and yet hee must not forget, neither to haue his wife also well instructed.
an householder should First of all begin with him self: and yet he must not forget, neither to have his wife also well instructed.
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And besides, if God hath bestowed children and seruaunts vpon him;
And beside, if God hath bestowed children and Servants upon him;
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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:
he is to look, that, they be all held within the Obedience of God, as Here it is said; that Abraham held his household. But to say truly:
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this is a thing seeldome vsed. For, wee see that euery man wi•l serue God, as best •iketh himselfe:
this is a thing seldom used. For, we see that every man wi•l serve God, as best •iketh himself:
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making in the meane time (as it were) little or no account of his Maiestie.
making in the mean time (as it were) little or no account of his Majesty.
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For, if Maisters and Mistresses may ho•de their seruaunts to their worke which may benefite them, they thinke all is well.
For, if Masters and Mistress's may ho•de their Servants to their work which may benefit them, they think all is well.
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But if God be neuer so much blasphemed and contemned, and the house so profaned,
But if God be never so much blasphemed and contemned, and the house so profaned,
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as that there is neither zeale nor yet religion in it, there are no wordes made of it, but all is well.
as that there is neither zeal nor yet Religion in it, there Are no words made of it, but all is well.
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But let them assure them selues hereof that God will not sleightly lose his right.
But let them assure them selves hereof that God will not slightly loose his right.
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Let vs therefore learne so to vse our dwelling houses, as that GOD may there dwell with vs as our chiefe gouernour,
Let us Therefore Learn so to use our Dwelling houses, as that GOD may there dwell with us as our chief governor,
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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.
and let both great and small, dedicate them selves unto him, and therewithal not only offer up unto him their Souls, but their bodies also.
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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.
Neither let them think which cannot honour God, without it be to the hazarding of their lives, that they Are Therefore to be excused if they honour him not.
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For, that is the most excellent honour that wee owe or can doe vnto him. Neither must wee alleage and saye;
For, that is the most excellent honour that we owe or can do unto him. Neither must we allege and say;
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that wee haue not any such warrant or libertie to hazard our liues.
that we have not any such warrant or liberty to hazard our lives.
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But say what we say will, that which is here spoken of Abrabam, must serue vs for an instruction;
But say what we say will, that which is Here spoken of Abraham, must serve us for an instruction;
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because we knowe him to be the paterne of all the faithfull, in as much as he is their father.
Because we know him to be the pattern of all the faithful, in as much as he is their father.
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And therefore seeing it is so;
And Therefore seeing it is so;
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let vs knowe that although wee dwell euen in the middest of the enimies of God and of his trueth,
let us know that although we dwell even in the midst of the enemies of God and of his truth,
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and were presently to be persecuted; yet ought wee to make a confession of our Faith:
and were presently to be persecuted; yet ought we to make a Confessi of our Faith:
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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;
for, we must prefer the principal before the accessaries. Thus we see what we have to Learn from this place. Now it is namely said;
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that hee called vpon the eternall God, the God that gouerneth all the worlde; to wit, of the God that liueth for euer.
that he called upon the Eternal God, the God that Governs all the world; to wit, of the God that lives for ever.
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Here Moses maketh, as it were, a comparison betweene the alterations and changes which ran in Abraham his mind,
Here Moses makes, as it were, a comparison between the alterations and changes which ran in Abraham his mind,
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and between the staidnes of his Faith, which was so constant and firme, as that he would not change what euer came of it.
and between the staidness of his Faith, which was so constant and firm, as that he would not change what ever Come of it.
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Here then we see how Abraham was carried too and fro. First hee altered his dwelling place;
Here then we see how Abraham was carried too and from. First he altered his Dwelling place;
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yea, and was driuen like chaffe before the winde.
yea, and was driven like chaff before the wind.
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And yet the case (notwithstanding) was such, that hee knewe he must needes still continue, firme & constant in God;
And yet the case (notwithstanding) was such, that he knew he must needs still continue, firm & constant in God;
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and his faith to be so foundly and strongly laide, as that nothing shoulde be able to shake it,
and his faith to be so fondly and strongly laid, as that nothing should be able to shake it,
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nor yet once a•ter his person. Thus we see how Abraham still followed that course which God directed him in.
nor yet once a•ter his person. Thus we see how Abraham still followed that course which God directed him in.
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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.
And so he worshipped the Eternal God, although it seemed that God played with him as with a tennis Ball, tossing him this Way and that.
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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.
Now it is said, that he dwelled in the philistines country a long while together. But the words which Moses uses, signify, To dwell as a stranger.
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And this is a thing well to be noted:
And this is a thing well to be noted:
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For although he was suffered peaceably to dwell there, and was no whit wronged nor violently dealt withall as before time hee had beene:
For although he was suffered peaceably to dwell there, and was no whit wronged nor violently dealt withal as before time he had been:
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yet for all that he knewe that he was not as yet possessor and owner of this land:
yet for all that he knew that he was not as yet possessor and owner of this land:
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and yet it is true, that God had giuen it him euen before he came into it,
and yet it is true, that God had given it him even before he Come into it,
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& had ratified the same benefite many time.
& had ratified the same benefit many time.
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For so it is, that it was said vnto him, Thy seede for foure hundredth yeares shall be a stranger in another land.
For so it is, that it was said unto him, Thy seed for foure hundredth Years shall be a stranger in Another land.
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And therefore Abraham must put this doctrine continually in practize:
And Therefore Abraham must put this Doctrine continually in practice:
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to wit, to be quiet & at rest, notwithstanding that he be there as a stranger by way of borowing leaue,
to wit, to be quiet & At rest, notwithstanding that he be there as a stranger by Way of borrowing leave,
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& 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.
& must always have one foot lifted up to be going. To be short, he must be like a bird on a bough, as we say.
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Thus we see why he did homage vnto the king of Gerar. For he forsook not the grant which God had made him:
Thus we see why he did homage unto the King of Gerar. For he forsook not the grant which God had made him:
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but because the time was not yet come for him (to enioy it, & to take possession therof:
but Because the time was not yet come for him (to enjoy it, & to take possession thereof:
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he was therefore contented to liue there as a stranger.
he was Therefore contented to live there as a stranger.
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And we shall see also hereafter why he would buy a burying place for his wife: And we shall see also hereafter why he would buy a burying place for his wife:
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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.
It was Because he was not as yet the owner of one foot of ground, & yet by faith he received that which was given him.
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Thus wee see that his hope extended it self farther than this present life.
Thus we see that his hope extended it self farther than this present life.
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And yet notwithstanding wee see that it is not without cause said, which is writē in the 119 Psalme: That God is a pauillion from generation to generatiō, to all such as trust in him.
And yet notwithstanding we see that it is not without cause said, which is written in the 119 Psalm: That God is a pavilion from generation to generation, to all such as trust in him.
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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:
Fox Abraham was thrust out unto wind & rain, & to all storms, when as he dwelled among a barbarous & very cruel people; & yet God overshadowed him:
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but it was because he rather liked to leaue the earth, and to lift his heart vp to heauen,
but it was Because he rather liked to leave the earth, and to lift his heart up to heaven,
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than to beat his head about the getting of lands & possessions.
than to beatrice his head about the getting of Lands & possessions.
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He therefore so passed ouer this world, as that he neuer set his minde vpon it.
He Therefore so passed over this world, as that he never Set his mind upon it.
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And so God in the ende shewed the effect & performance of this promise; not but that he had seen somwhat thereof whilest he liued.
And so God in the end showed the Effect & performance of this promise; not but that he had seen somewhat thereof whilst he lived.
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But his hope, as we haue already said, stretched it self a great deale farther:
But his hope, as we have already said, stretched it self a great deal farther:
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and so consequently we may say with the Apostle, That he builded not his neast here in this world:
and so consequently we may say with the Apostle, That he built not his nest Here in this world:
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neither was it the marke wher at he aymed: neither was it the mark where At he aimed:
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For he might haue returned vnto the countrey from whence he came, euen vnto the countrey wheras he was borne; For he might have returned unto the country from whence he Come, even unto the country whereas he was born;
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to wit, into Chaldea: but he held himself there, where he had neither possession, kinred, nor friends.
to wit, into Chaldea: but he held himself there, where he had neither possession, kindred, nor Friends.
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Thus then we see that he looked higher than vnto the world.
Thus then we see that he looked higher than unto the world.
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Now if this then was in him at those daies when as the doctrine appeared nothing so cleare by farre,
Now if this then was in him At those days when as the Doctrine appeared nothing so clear by Far,
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as at this day it doeth vnto vs. VVhat excuse shall wee make, forsomuch as our Lorde Iesus Christ hath once appeared,
as At this day it doth unto us What excuse shall we make, forsomuch as our Lord Iesus christ hath once appeared,
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and was conuersant here in the world, and ascended into heauen, and hath set open the gate for vs,
and was conversant Here in the world, and ascended into heaven, and hath Set open the gate for us,
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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 does by his Gospel incessantly solicit us to aspire upward? If we (I say) be continually wrapped and swaddled up in these corruptible things? must not this be a most villainous unthankfulness?
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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:
And Therefore, let us Learn so to dwell in this world, as that we may enjoy and take pleasure of the benefits which the Lord bestoweth Here upon us:
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but yet in such sort, as to saye with Saint Paul: That our conuersation is in Heaven;
but yet in such sort, as to say with Saint Paul: That our Conversation is in Heaven;
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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: and Are already Citizens thereof, although it be as yet but in hope. And in deed, we Are also to Remember what is said in Another place:
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That so long as wee dwell in these mortall bodies, wee are as it were absent from God. That so long as we dwell in these Mortal bodies, we Are as it were absent from God.
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VVee see also that wee haue not the fruition of his presence: Because that our spirituall life is hid.
We see also that we have not the fruition of his presence: Because that our spiritual life is hid.
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For if it were not so, wee shoulde effectually enioy it, and then shall faith cease:
For if it were not so, we should effectually enjoy it, and then shall faith cease:
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For (as Saint Paul sayth) That which a man hopeth to haue is not seene.
For (as Saint Paul say) That which a man Hopes to have is not seen.
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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, And Therefore let us Learn, that sith GOD draws us unto him self, not to be so base minded as to drench our selves Here on earth over head and ears,
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as it were, in filthie myer and dyrt:
as it were, in filthy mire and dyrt:
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but continually goe on, knowing that this is the very beaten path and high way for vs to aspyre a great deale higher.
but continually go on, knowing that this is the very beaten path and high Way for us to aspire a great deal higher.
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Nowe, it is verie much that is here spoken of Abraham. Lo here verie great and commendable vertues,
Now, it is very much that is Here spoken of Abraham. Lo Here very great and commendable Virtues,
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as when GOD graunteth him rest and peace, he doeth not securely sleepe therein:
as when GOD granteth him rest and peace, he doth not securely sleep therein:
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for although the king gaue him leaue to dwel patiently in his Tent, yet hee acknowledged himselfe to bee but a stranger:
for although the King gave him leave to dwell patiently in his Tent, yet he acknowledged himself to be but a stranger:
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and although euery man became his friend, and were ready to bee at vnitie with him;
and although every man became his friend, and were ready to be At unity with him;
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yet coulde hee in no wise keepe company with them, but had rather haue beene at vtter defiance with them,
yet could he in no wise keep company with them, but had rather have been At utter defiance with them,
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than he would at any hand haue conformed and framed himselfe to their superstitions and idolatries,
than he would At any hand have conformed and framed himself to their superstitions and idolatries,
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and still helde his course in truly worshipping of the liuing God. In all this (as I haue already said) hee shewed very excellent vertues.
and still held his course in truly worshipping of the living God. In all this (as I have already said) he showed very excellent Virtues.
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But Moses addeth another sacrifice which is farre greater, and much more exquisite: that is, Abraham was inforced to kill his sonne, yea euen his owne only sonne.
But Moses adds Another sacrifice which is Far greater, and much more exquisite: that is, Abraham was enforced to kill his son, yea even his own only son.
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Nowe this was an Obedience vnto God beyond all measure surpassing any mans power to performe,
Now this was an obedience unto God beyond all measure surpassing any men power to perform,
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although in very deede we ought to be his, both in life and death: But that which is here commaunded Abraham to doo, is farre beyond all the rest.
although in very deed we ought to be his, both in life and death: But that which is Here commanded Abraham to do, is Far beyond all the rest.
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For the matter in question is not onely of Abraham his full Obedience towards God, in forsaking himselfe,
For the matter in question is not only of Abraham his full obedience towards God, in forsaking himself,
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and in hauing his sonne to bee taken from him which was giuen him, and so to bee quite and cleane rid of him when as it should please God to take him from him,
and in having his son to be taken from him which was given him, and so to be quite and clean rid of him when as it should please God to take him from him,
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and to suffer all this patiently.
and to suffer all this patiently.
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This I say is not the question, but the matter is, that hee must kill him with his owne handes.
This I say is not the question, but the matter is, that he must kill him with his own hands.
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Now this is such an hard and strange thing, as that the very hearing of it once spoken off, is able to astonish and kill the very heart of any man.
Now this is such an hard and strange thing, as that the very hearing of it once spoken off, is able to astonish and kill the very heart of any man.
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It is not then without cause that Moses from the nineteenth Chapter after he had hertofore spoken of the life of Abraham, setteth downe this Acte, and saith that after these thinges God againe tempted him.
It is not then without cause that Moses from the nineteenth Chapter After he had heretofore spoken of the life of Abraham, sets down this Act, and Says that After these things God again tempted him.
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Now it was a very great temptation when as God tooke him from his fathers house:
Now it was a very great temptation when as God took him from his Father's house:
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for so the wordes import, when he said ▪ Get thee out of thy fathers house,
for so the words import, when he said ▪ Get thee out of thy Father's house,
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and from all thy kinsfolkes, and from the place where thou wert borne, and I pray you where could hee finde a better place to dwell in?and from all thy kinsfolks, and from the place where thou Wertenberg born, and I pray you where could he find a better place to dwell in?
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This is the Countrie which I meane to bring thee vnto, a Country forsooth which he neuer knewe:
This is the Country which I mean to bring thee unto, a Country forsooth which he never knew:
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and therefore he must be there like a feather cast into the wind, not knowing which way to winde himselfe.
and Therefore he must be there like a feather cast into the wind, not knowing which Way to wind himself.
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This I say was a grieuous temptation to Abraham, when as he must needs go whither God called him, not knowing whither,
This I say was a grievous temptation to Abraham, when as he must needs go whither God called him, not knowing whither,
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and yet neuertheles this was as it were his a b c. Thus we see how God beginneth,
and yet nevertheless this was as it were his a b c. Thus we see how God begins,
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when as he meneth to teach in his school.
when as he meaneth to teach in his school.
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And hee was no sooner come into the lande, but that hee was eftsoones driuen out thereof as it were with famine,
And he was no sooner come into the land, but that he was eftsoons driven out thereof as it were with famine,
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and his wife also taken from him.
and his wife also taken from him.
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And the next time also, we see that hee was vexed in euery place and could haue no rest any where,
And the next time also, we see that he was vexed in every place and could have no rest any where,
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for there was not any one within all the Country which did not set himselfe against him,
for there was not any one within all the Country which did not Set himself against him,
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and yet he patiently endured and suffered all these thinges.
and yet he patiently endured and suffered all these things.
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And yet notwithstanding hee did not once mu•mure against GOD, but indured all the troubles and afflictions that were laid vpon him without discouragement:
And yet notwithstanding he did not once mu•mure against GOD, but endured all the Troubles and afflictions that were laid upon him without discouragement:
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being farre vnlike vnto those that are so delicate and effeminate, as that if GOD deale not with them to their owne good liking they will clout it vp together,
being Far unlike unto those that Are so delicate and effeminate, as that if GOD deal not with them to their own good liking they will clout it up together,
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and quite and cleane forget their obedience towardes his Maiestie. And although Abraham was this roughly hand•ed, yet conunued he the course hee began:
and quite and clean forget their Obedience towards his Majesty. And although Abraham was this roughly hand•ed, yet conunued he the course he began:
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But how long suffered he all these tryals? hee was not onely thus dealt withall three or fower yeares together,
But how long suffered he all these trials? he was not only thus dealt withal three or fower Years together,
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but was so tumbled and tossed as that vvhen he had passed tvventy thirty, and forty years in that Land, he was to beginne againe to abide vvorse stormes than hee had at any time before bidden;
but was so tumbled and tossed as that when he had passed tvventy thirty, and forty Years in that Land, he was to begin again to abide Worse storms than he had At any time before bidden;
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as to bee inforced to forsake the loue of his eldest sonne, and to bee vtterly spoiled of him, vvhich vvas to him more griefe and sorrovv than a very kinde of death it selfe.
as to be enforced to forsake the love of his eldest son, and to be utterly spoiled of him, which was to him more grief and sorrow than a very kind of death it self.
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After hee had sustained these great and most grieuous temptations, that GOD had promised to giue him the Land,
After he had sustained these great and most grievous temptations, that GOD had promised to give him the Land,
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yet vvas hee so baited, as if hee had not beene vvorthy once to haue set his foote in any place of the Land.
yet was he so baited, as if he had not been worthy once to have Set his foot in any place of the Land.
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God had also promised him seede, but that came not neither vntill such time as hee was foure score yeares olde,
God had also promised him seed, but that Come not neither until such time as he was foure score Years old,
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and his wife barren, so as it seemed vnto them, that this promise was but a very mockerie.
and his wife barren, so as it seemed unto them, that this promise was but a very mockery.
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And when hee was an hundred yeares olde he had Isaak. But Ismael must be thrust out of the dores,
And when he was an hundred Years old he had Isaac. But Ishmael must be thrust out of the doors,
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and bee banished as heretofore we haue heard.
and be banished as heretofore we have herd.
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If we could well sauour and tast these temptations, without doubt we should be wonderfully amazed to see Abraham haue such a powerfull and constant faith, to fight against such assaults and to ouercome them.
If we could well savour and taste these temptations, without doubt we should be wonderfully amazed to see Abraham have such a powerful and constant faith, to fight against such assaults and to overcome them.
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Now then, when it is saide, After these things: it is to shew that God meaneth to set before vs in the person of Abraham such a spectacle,
Now then, when it is said, After these things: it is to show that God means to Set before us in the person of Abraham such a spectacle,
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as that whensoeuer wee shall come to the fight, it shall not bee hurtfull vnto vs to followe his steppes,
as that whensoever we shall come to the fight, it shall not be hurtful unto us to follow his steps,
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neither yet thinke it strange or any newe thing to conforme and fashion our selues like vnto him who is father of the whole Church.
neither yet think it strange or any new thing to conform and fashion our selves like unto him who is father of the Whole Church.
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But yet this is most certain that although euery man woulde throughly looke vnto the temptations which he is to suffer,
But yet this is most certain that although every man would thoroughly look unto the temptations which he is to suffer,
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yet shall he not be able to see the hundreth part of that which wee see in Abraham. And therefore this is to bee noted;
yet shall he not be able to see the Hundredth part of that which we see in Abraham. And Therefore this is to be noted;
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that as God had bountifully bestowed the giftes and graces of his holy spirite vpon him,
that as God had bountifully bestowed the Gifts and graces of his holy Spirit upon him,
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so also meant hee to make a through tryall of his faith: for God will not haue his gifts lie a rusting and bee vnprofitable in vs;
so also meant he to make a through trial of his faith: for God will not have his Gifts lie a rusting and be unprofitable in us;
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But will deale with euery man according to that measure of his graces which he hath vouchsafed vs. For hee prepareth vs to indure them,
But will deal with every man according to that measure of his graces which he hath vouchsafed us For he Prepareth us to endure them,
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or els vve vvere neuer able to vndergoe them:
or Else we were never able to undergo them:
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nor once moue one finger to doo vvel, except the Lord doth so dispose the same and giueth vs the power to doo it.
nor once move one finger to do well, except the Lord does so dispose the same and gives us the power to do it.
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And therefore whensoeuer he putteth vs to the Combat, he bestoweth the graces of his holy spirite vpon vs. Now forsomuch as Abraham had great perfection in comparison of vs, according as wee are men, see how God also prooued him with such strange sorts of tryalls as wee are neuer able to come nere vnto.
And Therefore whensoever he putteth us to the Combat, he bestoweth the graces of his holy Spirit upon us Now forsomuch as Abraham had great perfection in comparison of us, according as we Are men, see how God also proved him with such strange sorts of trials as we Are never able to come never unto.
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Howbeit so much the lesse excuse haue wee for our idlenes, coldnes, and wantonnes, if we follow not at least in some measure our father Abraham. And although the constancy of our faith be not equal vnto his,
Howbeit so much the less excuse have we for our idleness, coldness, and wantonness, if we follow not At least in Some measure our father Abraham. And although the constancy of our faith be not equal unto his,
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yet if wee indeuour not our selues to follow him some what aloofe (as we say) according to our abilitie and infirmitie, without doubt we shall be without all excuse.
yet if we endeavour not our selves to follow him Some what aloof (as we say) according to our ability and infirmity, without doubt we shall be without all excuse.
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So then wee haue from hence to gather: That Abraham was all his life long tormented both in soule and bodie:
So then we have from hence to gather: That Abraham was all his life long tormented both in soul and body:
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and yet when it was come euē to the vpcast (as we say) God would needs prooue him without all comparison more liuely than euer at any time before he had done,
and yet when it was come even to the upcast (as we say) God would needs prove him without all comparison more lively than ever At any time before he had done,
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so that it had beene able to haue madehim a hundred thousand times to haue dispaired, had he not in most wonderfu• manner confirmed him therein by his holy spirit.
so that it had been able to have madehim a hundred thousand times to have despaired, had he not in most wonderfu• manner confirmed him therein by his holy Spirit.
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To vvhat ende is this matter of Abrahams recited vs? It is not because vve should vvonder at his vertue and magnifie and commende his so great povver and strength:
To what end is this matter of Abrahams recited us? It is not Because we should wonder At his virtue and magnify and commend his so great power and strength:
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But to the end to learne, not to be ouer effeminate.
But to the end to Learn, not to be over effeminate.
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And that vvhen it shall please the Lord to exercise vs in vvhat sect soeuer, to bee tractable to bee led to •im,
And that when it shall please the Lord to exercise us in what sect soever, to be tractable to be led to •im,
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and to haue our affection so tamed as that God onely bee M•ister ouer them to rule them, •nd to couenant vvith vs as pleaseth himselfe.
and to have our affection so tamed as that God only be M•ister over them to Rule them, •nd to Covenant with us as Pleases himself.
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Thus vve see vvhat it is that vve are here to learne from this place.
Thus we see what it is that we Are Here to Learn from this place.
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And so vvhensoeuer vvee haue indured any temp•ation, or haue sustained any combat, & that God soone afrer tryeth vs, let vs not thinke it any vvhit strange.
And so whensoever we have endured any temp•ation, or have sustained any combat, & that God soon afrer trieth us, let us not think it any whit strange.
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For vve serue him not vvith this condition, that after hee hath roughly handled vs for a day o• a yeare vve may by and by be discharged and so craue a paspot:
For we serve him not with this condition, that After he hath roughly handled us for a day o• a year we may by and by be discharged and so crave a paspot:
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But contrarivvise to harden vs, because God ceaseth not continually to sende such proofes to trie our faith vvithall:
But contrariwise to harden us, Because God ceases not continually to send such proofs to try our faith withal:
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But the s•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,
But the s•me should be I say, as an habit unto us: Because we see that an old beaten soldier can abide a great deal more pain,
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than a young fresh vvater souldier (as we say).
than a young fresh water soldier (as we say).
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For a yong Nouice knovveth not vvhat it meaneth •he vvil be vveary vvith one nights vvatch, hee is not able to abide either cold or heate, not able to avvay vvith skirmishing,
For a young Novice Knoweth not what it means •he will be weary with one nights watch, he is not able to abide either cold or heat, not able to away with skirmishing,
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nor to be alvvaies in vvatch and vvard: but hee that is long vsed hereunto, shall be far betterable to indure these thinges.
nor to be always in watch and ward: but he that is long used hereunto, shall be Far betterable to endure these things.
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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.
Eve so must it fare with us, that when the Lord shall have exercised us every manner of Way, we shall be so much the more able and ready the better and longer to continue.
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And although it shoulde seeme to vs that God dealt very seuerely vvith vs in laying too great load vpon vs,
And although it should seem to us that God dealt very severely with us in laying too great load upon us,
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yet let not vs thinke our case to be strange.
yet let not us think our case to be strange.
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And vvhy so? Because vve see here a patterne thereof in our father Abraham vnto vvhom vve must be configured.
And why so? Because we see Here a pattern thereof in our father Abraham unto whom we must be configured.
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Novv as concerning this vvord tempt, vvee knovv vvhat is meant by it vvhen it is attributed vnto God:
Now as Concerning this word tempt, we know what is meant by it when it is attributed unto God:
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It is not meant that he tempteth vs to lead vs to doo ill, for we are of of our selues thervnto ouermuch inclined:
It is not meant that he tempts us to led us to do ill, for we Are of of our selves thereunto overmuch inclined:
pn31 vbz xx vvn cst pns31 vvz pno12 pc-acp vvi pno12 pc-acp vdi j-jn, c-acp pns12 vbr a-acp pp-f po12 n2 av av vvn:
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And as S. Iames saith, Euerie man is tempted of his owne concupiscence:
And as S. James Says, Every man is tempted of his own concupiscence:
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And therefore vve must not seeke after the cause of these faults any vvhere els but in our selues: And Therefore we must not seek After the cause of these Faults any where Else but in our selves:
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vvherefore God tempteth vs not so as to say that the sault is in him,
Wherefore God tempts us not so as to say that the salt is in him,
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and that vve may impute the euil vvhich vve commit vnto him, as if he vvere Author thereof;
and that we may impute the evil which we commit unto him, as if he were Author thereof;
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but God tempteth those that are his to sound them. And therfore this vvord importeth, To examine, to prooue;
but God tempts those that Are his to found them. And Therefore this word imports, To examine, to prove;
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not that hee needed to inquire vvhat is in vs, for vve knovv that nothing is vnknovvne to him.
not that he needed to inquire what is in us, for we know that nothing is unknown to him.
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The bookes are not as yet open:
The books Are not as yet open:
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but yet so as that God knoweth and iudgeth that which he will make manifest at the last day.
but yet so as that God Knoweth and Judgeth that which he will make manifest At the last day.
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And therefore hee hath no neede to sounde and try vs, for he doth that, that is in vs:
And Therefore he hath no need to sound and try us, for he does that, that is in us:
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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 this is referred to the probation of our faith. For as we have already said, God will not have his Gifts to be unprofitable,
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but will apply them to some vse, to the end he may therby be glorified:
but will apply them to Some use, to the end he may thereby be glorified:
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and we thereby also so much the better be confirmed, considering how wonderfully hee regardeth vs:
and we thereby also so much the better be confirmed, considering how wonderfully he Regardeth us:
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and would haue vs with patience fight against all the assalts of Sathan & of the world:
and would have us with patience fight against all the assaults of Sathan & of the world:
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that wee thereby might finde by experience, that God is with vs, and loueth vs;
that we thereby might find by experience, that God is with us, and loves us;
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Wherefore wee haue good cause the more confidently to call vpon him, to runne vnto him,
Wherefore we have good cause the more confidently to call upon him, to run unto him,
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and stay our selues vppon his goodnes, and not to doubt of his helpe euen vnto the end.
and stay our selves upon his Goodness, and not to doubt of his help even unto the end.
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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: Thus we see then in sum why God trieth us, to wit, that he will have the Gifts which he bestoweth on us to be applied to serve him:
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to the end all men might knovv his povver, goodnes, and vvisedome: that therby he might be glorified as he deserueth:
to the end all men might know his power, Goodness, and Wisdom: that thereby he might be glorified as he deserves:
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But it is chiefly to this end, that vve might knovv his fatherly goodnes tovvards vs,
But it is chiefly to this end, that we might know his fatherly Goodness towards us,
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and be so much the more stirred vp to honour him, and fully and vvholly dedicate our selues vnto him:
and be so much the more stirred up to honour him, and Fully and wholly dedicate our selves unto him:
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and vvithall to trust altogether in him.
and withal to trust altogether in him.
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Thus vve see how Abraham vvas tempted, and so are also all the faithfull seruants of God at this daie.
Thus we see how Abraham was tempted, and so Are also all the faithful Servants of God At this day.
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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,
For, if we should live At ease, and the serving of God cost us nothing, what proof should there be of our faith? Moreover, which Way should the true children of God,
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and such as serue him in simplicitie of heart, be discerned from hypocrits? And therfore we must be tryed by temptations,
and such as serve him in simplicity of heart, be discerned from Hypocrites? And Therefore we must be tried by temptations,
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euen as Golde and siluer are tryed in the Furnaise. See also, why Saint Peter saith:
even as Gold and silver Are tried in the Furnaise. See also, why Saint Peter Says:
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That it is good reason, that our faith should be tryed. That it is good reason, that our faith should be tried.
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Now because Gold & siluer are precious things, therfore it is verie meete they should be tryed by the fire. Now Because Gold & silver Are precious things, Therefore it is very meet they should be tried by the fire.
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And yet are but these corruptible mettals:
And yet Are but these corruptible metals:
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& shall our faith which is far more excellent be buried in the earth, and so rust,
& shall our faith which is Far more excellent be buried in the earth, and so rust,
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and God his glorie not be seene therein? No, no, it must not be so;
and God his glory not be seen therein? No, no, it must not be so;
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and therfore it is meete that it should be tryed.
and Therefore it is meet that it should be tried.
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VVherefore, let not vs thinke it strange, that if the Lorde shoulde so deale with vs,
Wherefore, let not us think it strange, that if the Lord should so deal with us,
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as to lose the raynes to the diuell, to lead vs to do euill: to haue the wicked also vexe and torment vs:
as to loose the reins to the Devil, to led us to do evil: to have the wicked also vex and torment us:
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and besides, to haue other inward temptations laide vpon vs. To be short, if wee should be exercised euery maner of way;
and beside, to have other inward temptations laid upon us To be short, if we should be exercised every manner of Way;
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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. yet let us know that we had need to have the Lord for his part to Set down unto us that which before was hidden, and to us unknown.
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VVe see then why temptations should not seeme bitter, but rather sweete vnto vs, because the Lorde our God applyeth them vnto our saluation,
We see then why temptations should not seem bitter, but rather sweet unto us, Because the Lord our God Applieth them unto our salvation,
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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,
and so serveth his turn with them, as that his name is thereby glorified, and our selves also by that means more and more benefited,
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if so be wee looke vnto the issue.
if so be we look unto the issue.
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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.
Now, in this temptation which is Here touched, Abraham is deadly wounded, as if God would have cast him into the Deepest bottomless pit of despair that could be imagined.
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And yet notwithstanding he abode by it:
And yet notwithstanding he Abided by it:
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F•• Abraham, as a weak man failed a thousand •imes when as GOD commaunded him to kill his sonne:
F•• Abraham, as a weak man failed a thousand •imes when as GOD commanded him to kill his son:
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How beit, this is not all: To haue Abraham to take his owne sworde and kill his owne sonne:
How beit, this is not all: To have Abraham to take his own sword and kill his own son:
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but there was a far•e more grieuous temptation imposed vpon him worthie the noting, wherof wee will hereafter speake more at large.
but there was a far•e more grievous temptation imposed upon him worthy the noting, whereof we will hereafter speak more At large.
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But for this time it shall suffice that wee giue you a little taste thereof.
But for this time it shall suffice that we give you a little taste thereof.
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For, the question is not, that the best beloued and onely childe of a father must be put to death,
For, the question is not, that the best Beloved and only child of a father must be put to death,
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and to dye a violent death before the fathers owne eyes, and with the fathers owne handes:
and to die a violent death before the Father's own eyes, and with the Father's own hands:
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This is not all and the chiefe matter: but the question is;
This is not all and the chief matter: but the question is;
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which way that saluation should come that Abraham looked for by his dead sonne Isank, according to the Lordes promise.
which Way that salvation should come that Abraham looked for by his dead son Isank, according to the lords promise.
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For, for men to kill their children is nothing in comparison of this. For, there is no man that will acknowledge his childe to be his sauiour.
For, for men to kill their children is nothing in comparison of this. For, there is no man that will acknowledge his child to be his Saviour.
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But although Isaak was not Abraham his sauiour: yet he knewe that the sauiour of the world should come of him.
But although Isaac was not Abraham his Saviour: yet he knew that the Saviour of the world should come of him.
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From whence then is it, that Abraham was to looke for his righteousnes, welfare, and saluation, without it werein the person of Isaak, that is to say, in him which should proceed from him? Is Isaak then dead? VVhy,
From whence then is it, that Abraham was to look for his righteousness, welfare, and salvation, without it wherein the person of Isaac, that is to say, in him which should proceed from him? Is Isaac then dead? Why,
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then is all the worlde vtterly lost and damned, and the diuell raigning and ruling euery where.
then is all the world utterly lost and damned, and the Devil reigning and ruling every where.
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2755
Beholde then God an enimie to all mankinde and to all the creatures:
Behold then God an enemy to all mankind and to all the creatures:
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and there remaineth now nothing else, but the wrath and vengeance of God enflamed and set on fire to deuoure and consume all:
and there remains now nothing Else, but the wrath and vengeance of God inflamed and Set on fire to devour and consume all:
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for this sonne of his, Isaak, must be killed by Abraham his owne hande: yea, euen by Abraham, who receiued this promise from God his owne mouth, as thus:
for this son of his, Isaac, must be killed by Abraham his own hand: yea, even by Abraham, who received this promise from God his own Mouth, as thus:
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2758
I will giue thee a sonne, who shall be so blessed, as that all men shall be saued through the grace which I shall bestowe vpon him: I will give thee a son, who shall be so blessed, as that all men shall be saved through the grace which I shall bestow upon him:
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2759
and yet must this sonne be put to death? Here then wee see (as I haue alreadie said) Hell standing wide open,
and yet must this son be put to death? Here then we see (as I have already said) Hell standing wide open,
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2760
and the diuel so ruling, as that all is quite and cleane destroyed:
and the Devil so ruling, as that all is quite and clean destroyed:
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For there is no more looking for the promises of saluation, seeing that hee that should giue life to all creatures, is himselfe put to death.
For there is no more looking for the promises of salvation, seeing that he that should give life to all creatures, is himself put to death.
c-acp pc-acp vbz dx av-dc vvg p-acp dt n2 pp-f n1, vvg cst pns31 cst vmd vvi n1 p-acp d n2, vbz px31 vvn p-acp n1.
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2762
Now, whither then must wee goe? The question then is not here, according to mans iudgement, to wound the heart of Abraham with afflictions and sorrowes onely? but the question is to kill his verie faith,
Now, whither then must we go? The question then is not Here, according to men judgement, to wound the heart of Abraham with afflictions and sorrows only? but the question is to kill his very faith,
av, c-crq av vmb pns12 vvi? dt n1 av vbz xx av, vvg p-acp ng1 n1, pc-acp vvi dt n1 pp-f np1 p-acp n2 cc n2 av-j? p-acp dt n1 vbz pc-acp vvi po31 j n1,
(13) sermon (DIV2)
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2763
and all the hope conceiued of his owne saluation.
and all the hope conceived of his own salvation.
cc d dt n1 vvd pp-f po31 d n1.
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2764
It should seem that God meant to tread vnderfoote whatsoeuer hope of his grace and goodnes he had promised him.
It should seem that God meant to tread underfoot whatsoever hope of his grace and Goodness he had promised him.
pn31 vmd vvi cst np1 vvd pc-acp vvi av r-crq n1 pp-f po31 n1 cc n1 pns31 vhd vvn pno31.
(13) sermon (DIV2)
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2765
To be short, it should seeme that he did but mocke Abraham: As if he should haue saide: Goe thy way;
To be short, it should seem that he did but mock Abraham: As if he should have said: Go thy Way;
pc-acp vbi j, pn31 vmd vvi cst pns31 vdd p-acp vvi np1: c-acp cs pns31 vmd vhi vvd: vvb po21 n1;
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2766
thou art but a beast to waite and follow mee, and to take such paine to obey mee.
thou art but a beast to wait and follow me, and to take such pain to obey me.
pns21 vb2r p-acp dt n1 pc-acp vvi cc vvb pno11, cc pc-acp vvi d n1 pc-acp vvi pno11.
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2767
I promised thee a Trybe, from which the saluation of the whole worlde should come:
I promised thee a Tribe, from which the salvation of the Whole world should come:
pns11 vvd pno21 dt n1, p-acp r-crq dt n1 pp-f dt j-jn n1 vmd vvi:
(13) sermon (DIV2)
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2768
and I haue performed my promise in giuing thee thy sonne Isaak: But thou must by and by go and cut his throat, thereby to let thee vnderstand, that thou art but a simple and foolish fellow, to trust vnto that which I haue promised thee;
and I have performed my promise in giving thee thy son Isaac: But thou must by and by go and Cut his throat, thereby to let thee understand, that thou art but a simple and foolish fellow, to trust unto that which I have promised thee;
cc pns11 vhb vvn po11 n1 p-acp vvg pno21 po21 n1 np1: cc-acp pns21 vmb p-acp cc p-acp vvi cc vvi po31 n1, av pc-acp vvi pno21 vvi, cst pns21 vb2r p-acp dt j cc j n1, pc-acp vvi p-acp d r-crq pns11 vhb vvn pno21;
(13) sermon (DIV2)
80
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2769
and to thinke to haue a Trybe, & such a precious Trybe also as should be more worth than all the whole world besides:
and to think to have a Tribe, & such a precious Tribe also as should be more worth than all the Whole world beside:
cc pc-acp vvi pc-acp vhi dt n1, cc d dt j n1 av c-acp vmd vbi av-dc j cs d dt j-jn n1 a-acp:
(13) sermon (DIV2)
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2770
yea, than an hundreth thousand worldes.
yea, than an Hundredth thousand world's.
uh, cs dt ord crd n2.
(13) sermon (DIV2)
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2771
For this is a matter which concerneth the euerlasting saluation of thine owne soule, & of the soules of all men else:
For this is a matter which concerns the everlasting salvation of thine own soul, & of the Souls of all men Else:
p-acp d vbz dt n1 r-crq vvz dt j n1 pp-f po21 d n1, cc pp-f dt n2 pp-f d n2 av:
(13) sermon (DIV2)
80
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2772
and yet thou art nowe going about to deface all this.
and yet thou art now going about to deface all this.
cc av pns21 vb2r av vvg a-acp pc-acp vvi d d.
(13) sermon (DIV2)
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2773
Now (as I haue alreadie said) it is impossible for vs euer to be able sufficiently to comprehend these things,
Now (as I have already said) it is impossible for us ever to be able sufficiently to comprehend these things,
av (c-acp pns11 vhb av vvn) pn31 vbz j p-acp pno12 av pc-acp vbi j av-j pc-acp vvi d n2,
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2774
and so to be touched sufficiently to the quicke with them:
and so to be touched sufficiently to the quick with them:
cc av pc-acp vbi vvn av-j p-acp dt j p-acp pno32:
(13) sermon (DIV2)
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2775
and yet notwithstanding wen 〈 ◊ 〉 meditate vpon them, because they were• 〈 ◊ 〉 written in vaine.
and yet notwithstanding wen 〈 ◊ 〉 meditate upon them, Because they were• 〈 ◊ 〉 written in vain.
cc av p-acp n1 〈 sy 〉 vvi p-acp pno32, c-acp pns32 n1 〈 sy 〉 vvn p-acp j.
(13) sermon (DIV2)
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2776
Here then wee see the pr••• face of this historie. Let vs now set downe particular that which Moses hath here to••ched:
Here then we see the pr••• face of this history. Let us now Set down particular that which Moses hath Here to••ched:
av cs pns12 vvb dt n1 n1 pp-f d n1. vvb pno12 av vvi a-acp j cst r-crq np1 vhz av vvn:
(13) sermon (DIV2)
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2777
Take thine onely sonne, thy sonne Isaak, thy sonne whome thou onely louest. Thus we see that God contenteth not himselfe with the pearsing of Abraham his heart;Take thine only son, thy son Isaac, thy son whom thou only love. Thus we see that God contents not himself with the piercing of Abraham his heart;
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(13) sermon (DIV2)
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2778
as if hee should stabbe him in with a dagger, but setteth him vpon the racke,
as if he should stab him in with a dagger, but sets him upon the rack,
c-acp cs pns31 vmd vvi pno31 p-acp p-acp dt n1, cc-acp vvz pno31 p-acp dt n1,
(13) sermon (DIV2)
80
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2779
and retcheth him vp to diuers pinnes, as though after he had so racked him, he meant to giue him also the strappado,
and retcheth him up to diverse pins, as though After he had so racked him, he meant to give him also the strappado,
cc vvz pno31 a-acp p-acp j n2, c-acp cs c-acp pns31 vhd av vvn pno31, pns31 vvd pc-acp vvi pno31 av dt n1,
(13) sermon (DIV2)
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2780
& after that another kinde of more grieuous torture. For when he had commanded him to kill his sonne;
& After that Another kind of more grievous torture. For when he had commanded him to kill his son;
cc p-acp d j-jn n1 pp-f dc j n1. p-acp c-crq pns31 vhd vvn pno31 pc-acp vvi po31 n1;
(13) sermon (DIV2)
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2781
was it not ynough that he said vnto him: Go thy way and sacrifice thy sonne? But he said vnto him:
was it not enough that he said unto him: Go thy Way and sacrifice thy son? But he said unto him:
vbds pn31 xx av-d cst pns31 vvd p-acp pno31: vvb po21 n1 cc vvi po21 n1? p-acp pns31 vvd p-acp pno31:
(13) sermon (DIV2)
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2782
Take thy sonne, yea thine onely sonne, thy sonne Isaak, him whome thou onely louest: thereby to shew that hee had cut away all hope from Abraham. Take thy son, yea thine only son, thy son Isaac, him whom thou only love: thereby to show that he had Cut away all hope from Abraham.
vvb po21 n1, uh po21 j n1, po21 n1 np1, pno31 ro-crq pns21 av-j vvb: av pc-acp vvi cst pns31 vhd vvn av d n1 p-acp np1.
(13) sermon (DIV2)
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2783
Now, where hee saith, Thy sonne whome thou onely louest; this was not a fatherly loue onely, as naturall fathers naturally loue their children:
Now, where he Says, Thy son whom thou only love; this was not a fatherly love only, as natural Father's naturally love their children:
av, c-crq pns31 vvz, po21 n1 ro-crq pns21 av-j vvb; d vbds xx dt j n1 av-j, c-acp j n2 av-j vvi po32 n2:
(13) sermon (DIV2)
81
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2784
But Abraham loued Isaak accordingly as he respected the saluation of his soule, and of the whole worlde, by which meanes they might be companions with the Angels,
But Abraham loved Isaac accordingly as he respected the salvation of his soul, and of the Whole world, by which means they might be Sodales with the Angels,
cc-acp np1 vvd np1 av-vvg p-acp pns31 vvd dt n1 pp-f po31 n1, cc pp-f dt j-jn n1, p-acp r-crq n2 pns32 vmd vbi n2 p-acp dt n2,
(13) sermon (DIV2)
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2785
and inheritors of the kingdome 〈 ◊ 〉.
and inheritors of the Kingdom 〈 ◊ 〉.
cc n2 pp-f dt n1 〈 sy 〉.
(13) sermon (DIV2)
81
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2786
〈 ◊ 〉 ••inally, here wee see what this speach one•• •onne, and best beloued sonne meaneth.
〈 ◊ 〉 ••inally, Here we see what this speech one•• •onne, and best Beloved son means.
〈 sy 〉 av-j, av pns12 vvb r-crq d n1 n1 n1, cc js j-vvn n1 vvz.
(13) sermon (DIV2)
82
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2787
And 〈 ◊ 〉 sides, the worde Isaak which is here na•••d, is set downe as a worde of reproche.
And 〈 ◊ 〉 sides, the word Isaac which is Here na•••d, is Set down as a word of reproach.
cc 〈 sy 〉 n2, dt n1 np1 r-crq vbz av vvn, vbz vvn a-acp p-acp dt n1 pp-f n1.
(13) sermon (DIV2)
82
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2788
•or God named him Isaak, and not men. Heere wee see that God gaue the childe the name:
•or God nam him Isaac, and not men. Here we see that God gave the child the name:
j np1 vvd pno31 np1, cc xx n2. av pns12 vvb cst np1 vvd dt n1 dt n1:
(13) sermon (DIV2)
82
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2789
and what was that? Laughter, & Ioye, Nowe it should seeme that all this was but in mockerie,
and what was that? Laughter, & Joy, Now it should seem that all this was but in mockery,
cc r-crq vbds d? n1, cc n1, av pn31 vmd vvi cst d d vbds cc-acp p-acp n1,
(13) sermon (DIV2)
82
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2790
as if he would haue saide: This is verie well for thee; for here is nothing but ioyfulnes.
as if he would have said: This is very well for thee; for Here is nothing but ioyfulnes.
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(13) sermon (DIV2)
82
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2791
Thou greatly ioyest in Isaak, and thinkest all this to be matter of ioye.
Thou greatly Joyest in Isaac, and Thinkest all this to be matter of joy.
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(13) sermon (DIV2)
82
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2792
But there will come, ere it belong, such a quame ouer thy stomach as will pearse thee at the verie heart:
But there will come, ere it belong, such a quame over thy stomach as will pierce thee At the very heart:
p-acp a-acp vmb vvi, c-acp pn31 vvb, d dt n1 p-acp po21 n1 c-acp vmb vvi pno21 p-acp dt j n1:
(13) sermon (DIV2)
82
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2793
For thou thy selfe must be the hangman to this childe whome thou so dearely louest:
For thou thy self must be the hangman to this child whom thou so dearly love:
c-acp pns21 po21 n1 vmb vbi dt n1 p-acp d n1 ro-crq pns21 av av-jn vvb:
(13) sermon (DIV2)
82
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2794
and must drawe out thy knife, and lift vp thine hande to cut his throat, Must not Abraham (nowe thinke you) be thought to be a very hangman;
and must draw out thy knife, and lift up thine hand to Cut his throat, Must not Abraham (now think you) be Thought to be a very hangman;
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(13) sermon (DIV2)
82
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2795
and by this meanes stirre vp all his neighbours about him in a rage:
and by this means stir up all his neighbours about him in a rage:
cc p-acp d n2 vvb a-acp d po31 n2 p-acp pno31 p-acp dt n1:
(13) sermon (DIV2)
82
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2796
to say, what a villaine is this, that is gone out to kill his owne sonne? Beholde a mad man;
to say, what a villain is this, that is gone out to kill his own son? Behold a mad man;
pc-acp vvi, r-crq dt n1 vbz d, cst vbz vvn av pc-acp vvi po31 d n1? vvb dt j n1;
(13) sermon (DIV2)
82
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2797
a man possest with a diuell; must not this be a verie diuelish furie? Thus wee see him confounded, as it were, before God, and abhorred of the worlde.
a man possessed with a Devil; must not this be a very devilish fury? Thus we see him confounded, as it were, before God, and abhorred of the world.
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(13) sermon (DIV2)
82
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2798
But yet this is not all:
But yet this is not all:
p-acp av d vbz xx d:
(13) sermon (DIV2)
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2799
for hee saith, Take thy sonne; and what shall I doe with him? Take him, I saie, and sacrifice him.
for he Says, Take thy son; and what shall I do with him? Take him, I say, and sacrifice him.
c-acp pns31 vvz, vvb po21 n1; cc r-crq vmb pns11 vdi p-acp pno31? vvb pno31, pns11 vvb, cc vvi pno31.
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2800
And wither shall I lead him? Carrie him vnto such a mountaine As I shall name vnto thee.
And wither shall I led him? Carry him unto such a mountain As I shall name unto thee.
cc vvb vmb pns11 vvi pno31? vvb pno31 p-acp d dt n1 c-acp pns11 vmb vvi p-acp pno21.
(13) sermon (DIV2)
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2801
Nowe, must Abraham needes be verie sore vexed and grieued: and besides;
Now, must Abraham needs be very soar vexed and grieved: and beside;
av, vmb np1 av vbi av av-j vvn cc vvn: cc a-acp;
(13) sermon (DIV2)
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2802
must hee needes kill his onely sonne? Must hee needes also trauaile such a long and tedious iourney without any guide he coulde not tell whether? And must God likewise holde his nose not onely to the grind-stone;
must he needs kill his only son? Must he needs also travail such a long and tedious journey without any guide he could not tell whither? And must God likewise hold his nose not only to the grindstone;
vmb pns31 av vvi po31 j n1? vmb pns31 av av vvi d dt j cc j n1 p-acp d n1 pns31 vmd xx vvi cs? cc vmb np1 av vvi po31 n1 xx av-j p-acp dt n1;
(13) sermon (DIV2)
83
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2803
but also so racke and torment him, as it is impossible for any tongue to speake,
but also so rack and torment him, as it is impossible for any tongue to speak,
cc-acp av av n1 cc vvi pno31, c-acp pn31 vbz j p-acp d n1 pc-acp vvi,
(13) sermon (DIV2)
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2804
or heart to imagine? Are not these such thinges as farre surpasseth all mans reason,
or heart to imagine? are not these such things as Far Surpasses all men reason,
cc n1 pc-acp vvi? vbr xx d d n2 c-acp av-j vvz d ng1 n1,
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83
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2805
and (as it were impossible) to suffer and abide?
and (as it were impossible) to suffer and abide?
cc (c-acp pn31 vbdr j) pc-acp vvi cc vvi?
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2806
For, as it was before saide vnto him, when he departed from the place where he was;
For, as it was before said unto him, when he departed from the place where he was;
p-acp, c-acp pn31 vbds a-acp vvd p-acp pno31, c-crq pns31 vvd p-acp dt n1 c-crq pns31 vbds;
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2807
that hee knewe not whither GOD woulde lead him: euen so is it here; for there is no place at this time assigned him, otherwise than thus:
that he knew not whither GOD would led him: even so is it Here; for there is no place At this time assigned him, otherwise than thus:
d pns31 vvd xx c-crq np1 vmd vvi pno31: av av vbz pn31 av; c-acp pc-acp vbz dx n1 p-acp d n1 vvn pno31, av cs av:
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2808
Thou shalt goe from hence into the lande of Moria. Thou shalt go from hence into the land of Moria.
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(13) sermon (DIV2)
84
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2809
Hee must needes goe forsooth, from the place where hee had liued the moste parte of his aged yeares;
He must needs go forsooth, from the place where he had lived the most part of his aged Years;
pns31 vmb av vvi uh, p-acp dt n1 c-crq pns31 vhd vvn dt av-ds n1 pp-f po31 j-vvn n2;
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2810
yea, vntill hee was verie olde, as wee haue alreadie heard:
yea, until he was very old, as we have already herd:
uh, c-acp pns31 vbds av j, c-acp pns12 vhb av vvn:
(13) sermon (DIV2)
84
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2811
Goe thy waye (sayeth hee) and when thou art there, then will I shewe thee where thou shalt sacrifice thy sonne.Go thy Way (Saith he) and when thou art there, then will I show thee where thou shalt sacrifice thy son.
vvb po21 n1 (vvz pns31) cc c-crq pns21 vb2r a-acp, av vmb pns11 vvi pno21 c-crq pns21 vm2 vvi po21 n1.
(13) sermon (DIV2)
84
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2812
Here then wee see, how many waies the Lord so sounded the heart of his seruaunt,
Here then we see, how many ways the Lord so sounded the heart of his servant,
av av pns12 vvb, c-crq d n2 dt n1 av vvd dt n1 pp-f po31 n1,
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2813
as that all the temptations which wee were able to pyle vp togither would neuer be like:
as that all the temptations which we were able to pile up together would never be like:
c-acp cst d dt n2 r-crq pns12 vbdr j p-acp n1 a-acp av vmd av-x vbi j:
(13) sermon (DIV2)
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2814
and if wee should compare them with those that should be laide vpon vs to abide, they would seeme nothing in respect of that which wee here see.
and if we should compare them with those that should be laid upon us to abide, they would seem nothing in respect of that which we Here see.
cc cs pns12 vmd vvi pno32 p-acp d cst vmd vbi vvn p-acp pno12 pc-acp vvi, pns32 vmd vvi pix p-acp n1 pp-f d r-crq pns12 av vvi.
(13) sermon (DIV2)
85
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2815
And therfore we see that God wonderfully spareth our weaknes, in not bringing vs thus farre.
And Therefore we see that God wonderfully spares our weakness, in not bringing us thus Far.
cc av pns12 vvb cst np1 av-j vvz po12 n1, p-acp xx vvg pno12 av av-j.
(13) sermon (DIV2)
85
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2816
For if any of vs should be visited with any sicknes that should last long, wee would so sorrow and grieue,
For if any of us should be visited with any sickness that should last long, we would so sorrow and grieve,
p-acp cs d pp-f pno12 vmd vbi vvn p-acp d n1 cst vmd vvi av-j, pns12 vmd av n1 cc vvi,
(13) sermon (DIV2)
85
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2817
as that we would be verie angrie with God.
as that we would be very angry with God.
c-acp cst pns12 vmd vbi av j p-acp np1.
(13) sermon (DIV2)
85
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2818
Againe, if any man should dye, his wife would growe so melancholie, as that shee would be altogether impatient and murmuring.
Again, if any man should die, his wife would grow so melancholy, as that she would be altogether impatient and murmuring.
av, cs d n1 vmd vvi, po31 n1 vmd vvi av n-jn, c-acp cst pns31 vmd vbi av j cc j-vvg.
(13) sermon (DIV2)
86
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2819
If God should take away any of our children:
If God should take away any of our children:
cs np1 vmd vvi av d pp-f po12 n2:
(13) sermon (DIV2)
86
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2820
yea, although wee had many, wee would be angrie with our selues, and weepe and mourne extremely:
yea, although we had many, we would be angry with our selves, and weep and mourn extremely:
uh, cs pns12 vhd d, pns12 vmd vbi j p-acp po12 n2, cc vvi cc vvi av-jn:
(13) sermon (DIV2)
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2821
and therefore, what would we do if we should be brought to this passe, as here it is said,
and Therefore, what would we do if we should be brought to this pass, as Here it is said,
cc av, q-crq vmd pns12 vdb cs pns12 vmd vbi vvn p-acp d n1, c-acp av pn31 vbz vvn,
(13) sermon (DIV2)
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2822
euen to kill with our owne hands our owne children, and not leaue one aliue,
even to kill with our own hands our own children, and not leave one alive,
av-j pc-acp vvi p-acp po12 d n2 po12 d n2, cc xx vvi crd j,
(13) sermon (DIV2)
86
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2823
but dispatch our house of them all? yet would not all this be any whit comparable vnto Abraham his triall.
but dispatch our house of them all? yet would not all this be any whit comparable unto Abraham his trial.
cc-acp vvb po12 n1 pp-f pno32 d? av vmd xx d d vbb d n1 j p-acp np1 po31 n1.
(13) sermon (DIV2)
86
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2824
For, the children which God bestoweth vpon vs now at this day, are not the ground worke of our saluation:
For, the children which God bestoweth upon us now At this day, Are not the ground work of our salvation:
p-acp, dt n2 r-crq np1 vvz p-acp pno12 av p-acp d n1, vbr xx dt n1 n1 pp-f po12 n1:
(13) sermon (DIV2)
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2825
Neither ought wee to leaue the hauing of our Lord Iesus Christ, although all humaine knowledge should perish and decay:
Neither ought we to leave the having of our Lord Iesus christ, although all human knowledge should perish and decay:
av-dx vmd pns12 pc-acp vvi dt vhg pp-f po12 n1 np1 np1, cs d j n1 vmd vvi cc vvi:
(13) sermon (DIV2)
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2826
VVherefore let vs acknowledge that God supporteth vs, and pittieth our weaknes when as hee bringeth not vs vnto so hard a tryall,
Wherefore let us acknowledge that God supporteth us, and Pitieth our weakness when as he brings not us unto so hard a trial,
c-crq vvb pno12 vvi cst np1 vvz pno12, cc vvz po12 n1 c-crq c-acp pns31 vvz xx pno12 p-acp av j dt n1,
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as this which Moses heere maketh mention of.
as this which Moses Here makes mention of.
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Let this then be a good aduertisement vnto vs that whē God shal proue vs, that we yeeld our necks to the yoke,
Let this then be a good advertisement unto us that when God shall prove us, that we yield our necks to the yoke,
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& suffer him to make tryall of vs. And this is the most principall point of all our life,
& suffer him to make trial of us And this is the most principal point of all our life,
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so to yeeld our selues as that God may dispose of vs as pleaseth him:
so to yield our selves as that God may dispose of us as Pleases him:
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and not grudgingly reply and say, that he dealeth thus and thus hardly with vs. This (I say) is the chiefest point of our whole life.
and not grudgingly reply and say, that he deals thus and thus hardly with us This (I say) is the chiefest point of our Whole life.
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In very deede (I must needes say) that this were a very excellent great good gift in vs,
In very deed (I must needs say) that this were a very excellent great good gift in us,
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as to bee able to walke in integrity of life amongst our neighbours, to doo no man wrong, to liue chastly,
as to be able to walk in integrity of life among our neighbours, to do no man wrong, to live chastely,
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and soberly all the daies of our life, eschewing all drunkennes, intemperancie, blasphemie, and such like.
and soberly all the days of our life, Eschewing all Drunkenness, intemperancy, blasphemy, and such like.
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VVell syr, I must needes in truth say, that these are great vertues, but yet they are not alwaies found in vs;
Well sir, I must needs in truth say, that these Are great Virtues, but yet they Are not always found in us;
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and yet for all that, this is not the chiefest point.
and yet for all that, this is not the chiefest point.
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For the principallest point, (as I haue already said) is this, that when we serue God,
For the principallest point, (as I have already said) is this, that when we serve God,
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although many sorrowes and griefes torment vs, although the Diuell soundeth vs alarmes, and lyeth in ambush for vs,
although many sorrows and griefs torment us, although the devil soundeth us alarms, and lies in ambush for us,
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although men growe so peruerse and wicked, as that one spurreth vs heere; another striketh vs there, and another seeketh our vtter destruction:
although men grow so perverse and wicked, as that one spurreth us Here; Another striketh us there, and Another seeks our utter destruction:
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And on the other side, although wee hang our wings (as we say,) although wee be hungerbit,
And on the other side, although we hang our wings (as we say,) although we be hungerbit,
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and altogether blamed & contemned, although all these things fall out for our shares and portion,
and altogether blamed & contemned, although all these things fallen out for our shares and portion,
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yet must wee so blesse the name of God, as that we must mi•tigate and ease all our anguishes and suffrings,
yet must we so bless the name of God, as that we must mi•tigate and ease all our Anguishes and sufferings,
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and bee ready alwaies to say, O Lord, thy will be done, deale with vs as it pleaseth thee,
and be ready always to say, Oh Lord, thy will be done, deal with us as it Pleases thee,
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and although this geare should fall out farre worse than thus, yet must we receiue all things patiently.
and although this gear should fallen out Far Worse than thus, yet must we receive all things patiently.
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Now when as wee shall growe vnto this patience, that (no doubt) is the most principall marke that wee must shoote at.
Now when as we shall grow unto this patience, that (not doubt) is the most principal mark that we must shoot At.
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And aboue all things, this historie ought a great deale the move bee respected and meditated of vs, considering that the Lord would shew that vnto vs which wee are to comprehend from our father Abraham, to the ende wee might follow his example.
And above all things, this history ought a great deal the move be respected and meditated of us, considering that the Lord would show that unto us which we Are to comprehend from our father Abraham, to the end we might follow his Exampl.
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And when as God, (as I haue already saide) shall haue thus framed vs,
And when as God, (as I have already said) shall have thus framed us,
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and brought vs to this passe, let vs dedicate our selues and all that we haue vnto his Maiestie.
and brought us to this pass, let us dedicate our selves and all that we have unto his Majesty.
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For it Abraham had not had this grounde and principle, without doubt he had neuer stept one foote forwarde,
For it Abraham had not had this ground and principle, without doubt he had never stepped one foot forward,
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but had rather fled away from God ▪ than haue come neare him:
but had rather fled away from God ▪ than have come near him:
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howbeit hee had not this principle as from himselfe, but because it was the gift of God, hee was not therefore to vse it and keepe it backe as it pleased him:
howbeit he had not this principle as from himself, but Because it was the gift of God, he was not Therefore to use it and keep it back as it pleased him:
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But must make a reckoning of it to him that gaue it him, saying, Here am I, as after warde hee shewed it.
But must make a reckoning of it to him that gave it him, saying, Here am I, as After ward he showed it.
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For when God called him and said, Abraham: Here am I Lord, (quoth hee) This answere shewed that Abraham was as it were ready at hand to receiue the commandements which God would giue him,
For when God called him and said, Abraham: Here am I Lord, (quoth he) This answer showed that Abraham was as it were ready At hand to receive the Commandments which God would give him,
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euen as a diligent seruant should doo.
even as a diligent servant should do.
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For if his Maister goeth forth, he is by and by at his heeles, to say, will it please you to haue any thing with mee? And if his Maister tarrieth within dores, hee will settle himselfe to harken what his Maister wil command him;
For if his Master Goes forth, he is by and by At his heals, to say, will it please you to have any thing with me? And if his Master tarrieth within doors, he will settle himself to harken what his Master will command him;
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as to bid him doo this, or goe to such a place.
as to bid him do this, or go to such a place.
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So then Abraham shewed that he serued not himself nor his owne affections, but so dedicated himselfe vnto God,
So then Abraham showed that he served not himself nor his own affections, but so dedicated himself unto God,
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as that whatsoeuer hee had was his also.
as that whatsoever he had was his also.
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Neither did hee this hypocritically, as a great many of men may say vnto God with their mouthes, Here am I: and yet notwithstanding befarre inough from him.
Neither did he this hypocritically, as a great many of men may say unto God with their mouths, Here am I: and yet notwithstanding befarre enough from him.
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But when Abraham saide, Here am I, he protested thereby that hee was euen before God:
But when Abraham said, Here am I, he protested thereby that he was even before God:
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for afterward, he protested, that his feete, handes, eies, eares, all his senses, and all the partes both of his bodie and soule were ready to serue God,
for afterwards, he protested, that his feet, hands, eyes, ears, all his Senses, and all the parts both of his body and soul were ready to serve God,
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and to put his necke vnder his yoke, and to goe whither soeuer hee would haue him.
and to put his neck under his yoke, and to go whither soever he would have him.
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Thus we see what wee are to retaine from our father Abraham: & so let vs vnderstand and know that without this scope and end we shall altogether erre (as I haue already saide) we may haue all the commendable vertues of the world,
Thus we see what we Are to retain from our father Abraham: & so let us understand and know that without this scope and end we shall altogether err (as I have already said) we may have all the commendable Virtues of the world,
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& be esteemed of also like Angels, and yet all not worth a button, without wee knowe that God seeth vs,
& be esteemed of also like Angels, and yet all not worth a button, without we know that God sees us,
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and would haue vs continually to bende our selues in all obedience vnto him.
and would have us continually to bend our selves in all Obedience unto him.
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And although hee should at any time make vs turne this way and that, and make vs trauaile and toile to the vttermost;
And although he should At any time make us turn this Way and that, and make us travail and toil to the uttermost;
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yet let not vs at any hande giue ouer obaying and fearing him, but say: Lord, here am I, whatsoeuer come of me:
yet let not us At any hand give over obeying and fearing him, but say: Lord, Here am I, whatsoever come of me:
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and be angry with all the obstacles which may hinder and pull vs backe;
and be angry with all the obstacles which may hinder and pull us back;
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& be at defiāce with all the difficulties, vexations, & combats that may be raised against vs:
& be At defiance with all the difficulties, vexations, & combats that may be raised against us:
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Let vs (I say) bee angry with all this geare, that wee may continually goe on our course,
Let us (I say) be angry with all this gear, that we may continually go on our course,
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vntill such time as wee be come vnto that scope and marke, wherunto God calleth vs:
until such time as we be come unto that scope and mark, whereunto God calls us:
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that is to say, vntill wee bee deliuered from all our miseries and afflictions, and inioy the rest of his heauenly kingdome.
that is to say, until we be Delivered from all our misery's and afflictions, and enjoy the rest of his heavenly Kingdom.
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Let vs nowe prostrate our selues before the Maiestie of our good GOD in acknowledging our sinnes, beseeching him that he wil make vs so to feele them as that we may be displeased with them,
Let us now prostrate our selves before the Majesty of our good GOD in acknowledging our Sins, beseeching him that he will make us so to feel them as that we may be displeased with them,
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and more and more to bee dispoiled of them, and so to bee clad with his righteousnes,
and more and more to be despoiled of them, and so to be clad with his righteousness,
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as that hee may wholly rule and raigne in vs, so that by that meanes wee may declare our selues to bee his,
as that he may wholly Rule and Reign in us, so that by that means we may declare our selves to be his,
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as hee hath most dearely bought vs:
as he hath most dearly bought us:
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and that Iesus Christ being dead, and risen againe hath also bought vs vnto himselfe, to make vs partakers of his glory,
and that Iesus christ being dead, and risen again hath also bought us unto himself, to make us partakers of his glory,
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and continually to conduct vs both in life and death. FINIS.
and continually to conduct us both in life and death. FINIS.
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The Seconde Sermon of Abraham his Sacrificing of his Sonne Isaak.
The Seconde Sermon of Abraham his Sacrificing of his Son Isaac.
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3 Then Abraham rose vp earlie in the morning, and sadled his Asse, and tooke two of his seruants with him and Isaak his sonne,
3 Then Abraham rose up early in the morning, and saddled his Ass, and took two of his Servants with him and Isaac his son,
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and cloue wood for the burnt offring, and rose vp and went to the place which God told him.
and clove wood for the burned offering, and rose up and went to the place which God told him.
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4 Then the third day Abraham lift vp his eies, and saw the place a farre off.
4 Then the third day Abraham lift up his eyes, and saw the place a Far off.
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5 And said vnto his seruants, Abide you here with the Asse: For I and the childe will goe yonder and worship, and come againe vnto you.
5 And said unto his Servants, Abide you Here with the Ass: For I and the child will go yonder and worship, and come again unto you.
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6 Then Abraham tooke the woode of the burnt offring, and laid it vpon Isaak his sonnee,
6 Then Abraham took the wood of the burned offering, and laid it upon Isaac his sonnee,
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and hee tooke the fier in his hande, and the knife, and they went both together.
and he took the fire in his hand, and the knife, and they went both together.
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7 Then spake Isaak vnto Abraham his father, and saide, My father. And hee answered, Here am I, my sonne.
7 Then spoke Isaac unto Abraham his father, and said, My father. And he answered, Here am I, my son.
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And he said, Behold the fire and the woode, but where is the Lambe for the burnt offring?
And he said, Behold the fire and the wood, but where is the Lamb for the burned offering?
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8 Then Abraham answered, My sonne, God will prouide him a Lambe, for aburnt offring: So they went both together.
8 Then Abraham answered, My son, God will provide him a Lamb, for aburnt offering: So they went both together.
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WE haue heard that this was the chiefest and hardest conflict that euer Abraham sustained in all the daies of his life, the going with his sonne Isaak into a mountain and there to offer him for a burnt offring:
WE have herd that this was the chiefest and Hardest conflict that ever Abraham sustained in all the days of his life, the going with his son Isaac into a mountain and there to offer him for a burned offering:
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because in the first place he was to kill him with his owne hands.
Because in the First place he was to kill him with his own hands.
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Now it hath beene shewed vs here before, that God would declare vnto vs in our father Abraham, that we must so ouercome all our naturall affections,
Now it hath been showed us Here before, that God would declare unto us in our father Abraham, that we must so overcome all our natural affections,
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as that his honour bee preferred aboue all the rest.
as that his honour be preferred above all the rest.
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For although a husbande loueth his wife neuer so dearely, a father his children neuer so tenderly,
For although a husband loves his wife never so dearly, a father his children never so tenderly,
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yet all this must be troad vnder foote when the matter for the seruing of God commeth in question:
yet all this must be troad under foot when the matter for the serving of God comes in question:
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For that is the most precious of all other precious things.
For that is the most precious of all other precious things.
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VVee haue also declared, that Abraham was not tempted onely in that God commaunded him to kill his sonne,
We have also declared, that Abraham was not tempted only in that God commanded him to kill his son,
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but in that it seemed that all the promises which God before had made vnto him were all as a man would say, quite and cleane frustrate and voide:
but in that it seemed that all the promises which God before had made unto him were all as a man would say, quite and clean frustrate and void:
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For they all depended vpon that which wee haue already heard, That the blessed seede should bee raised in Isaak.
For they all depended upon that which we have already herd, That the blessed seed should be raised in Isaac.
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And therefore it seemed that God meant to frustrate his promise made to Abraham. Now although it might seem in any naturall mans reason, that God herein was contrary to himselfe,
And Therefore it seemed that God meant to frustrate his promise made to Abraham. Now although it might seem in any natural men reason, that God herein was contrary to himself,
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& that that commandement of his was to adnihilate that which before hee had heard from Gods owne mouth, yet he constantly obayed
& that that Commandment of his was to annihilate that which before he had herd from God's own Mouth, yet he constantly obeyed
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〈 ◊ 〉 Maiestie, without further questioning.
〈 ◊ 〉 Majesty, without further questioning.
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Now it might stand at the first sight, that that which he did, had no good found foundation of a true and liuely faith,
Now it might stand At the First sighed, that that which he did, had no good found Foundation of a true and lively faith,
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because faith hath respect to the promisses.
Because faith hath respect to the promises.
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And yet (as I haue already saide) Abraham could looke for nothing but by Isaak his meanes:
And yet (as I have already said) Abraham could look for nothing but by Isaac his means:
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Because it is saide, That in Christ Iesus all the promises of God are most sure,2 Cor. 120 and yea, and Amen.
Because it is said, That in christ Iesus all the promises of God Are most sure,2 Cor. 120 and yea, and Amen.
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For our Sauiour Iesus Christ must come of the stocke of Isaak, and that was in very deede the seede which was promised him.
For our Saviour Iesus christ must come of the stock of Isaac, and that was in very deed the seed which was promised him.
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How then coulde Abraham bee contented to haue his sonne to die, and yet to haue the promises of God to stand in full strength power and vertue? Now the Apostle saith, That by faith, Abraham offred his sonne Isaacke.
How then could Abraham be contented to have his son to die, and yet to have the promises of God to stand in full strength power and virtue? Now the Apostle Says, That by faith, Abraham offered his son Isaacke.
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So that by this wee are let to vnderstand that Abraham (fall out as it would) rested wholly vpon the word and promise of God: So that by this we Are let to understand that Abraham (fallen out as it would) rested wholly upon the word and promise of God:
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and as for the contrarietie which may seeme to bee betweene the commaundement and the promise:
and as for the contrariety which may seem to be between the Commandment and the promise:
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The Apostle answereth, That hee beleeued that God was as able to raise seede out of the ashes of Isaak,
The Apostle Answers, That he believed that God was as able to raise seed out of the Ashes of Isaac,
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as he was able to performe his former promises. Now this is a profitable point for vs, if wee vnderstand it aright:as he was able to perform his former promises. Now this is a profitable point for us, if we understand it aright:
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For wee are heereby admonished so to beleeue in God, as that we looke further than vnto the world,
For we Are hereby admonished so to believe in God, as that we look further than unto the world,
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and whatsoeuer els wee are able to perceiue and comprehend by our naturall reason and vnderstanding.
and whatsoever Else we Are able to perceive and comprehend by our natural reason and understanding.
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For if faith staid it self vpon that which we see, it Were nothing. And then were the power of God maruelousely diminished.
For if faith stayed it self upon that which we see, it Were nothing. And then were the power of God marvelously diminished.
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Moreouer, wee are to consider of the wordes of the Apostle, saying in this manner, Faith is the ground of things hoped for, and the euidence of things not seene:
Moreover, we Are to Consider of the words of the Apostle, saying in this manner, Faith is the ground of things hoped for, and the evidence of things not seen:
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Agreeing with the words of the Apostle in his Epistle to the Romains, saying, We hope not for the things which we see, but for the things we see not:
Agreeing with the words of the Apostle in his Epistle to the Romans, saying, We hope not for the things which we see, but for the things we see not:
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yea, euen for thinges that seeme to bee impossible.
yea, even for things that seem to be impossible.
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Sith then it is so that the promises of God doo not set before our eies that which is contained in them:
Sith then it is so that the promises of God do not Set before our eyes that which is contained in them:
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we must (as I haue already said) when we speake of faith looke further than vnto the world.
we must (as I have already said) when we speak of faith look further than unto the world.
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And how is that? To wit, wee must not measure the infinite power of God with the meanes which are set before vs, and as wee comprehend them.
And how is that? To wit, we must not measure the infinite power of God with the means which Are Set before us, and as we comprehend them.
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But when as we shall haue these toyes in our heads, as to thinke that this or that can neuer come to passe,
But when as we shall have these toys in our Heads, as to think that this or that can never come to pass,
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and that there seeme to bee a very contradiction in the case, yet let vs thus conclude, without all doubt God will performe whatsoeuer hee hath spoken.
and that there seem to be a very contradiction in the case, yet let us thus conclude, without all doubt God will perform whatsoever he hath spoken.
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But wee will say, howe can it possibly bee? Oh let not vs iudge of it, wee must here bring vnder our owne senses and wits,
But we will say, how can it possibly bee? O let not us judge of it, we must Here bring under our own Senses and wits,
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and doo God this honour, to say, that he is faithful:
and do God this honour, to say, that he is faithful:
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But wee knowe not what will bee the issue thereof, or else thinke that all is shut vp and closed.
But we know not what will be the issue thereof, or Else think that all is shut up and closed.
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Here then we see what we are to learne out of these words of the Apostle.
Here then we see what we Are to Learn out of these words of the Apostle.
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Now if Abraham had reasoned like naturall man, he might haue said, that God was not contrary vnto him selfe:
Now if Abraham had reasoned like natural man, he might have said, that God was not contrary unto him self:
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For he told me that I should haue seede by Isaak, and that from thence, the Sauiour of the world should come:
For he told me that I should have seed by Isaac, and that from thence, the Saviour of the world should come:
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and I must not forget this.
and I must not forget this.
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And yet at this present he hath commanded me to kill Isaak; Here is no order in this,
And yet At this present he hath commanded me to kill Isaac; Here is no order in this,
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for I will take him at his first worde, and that must stand.
for I will take him At his First word, and that must stand.
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Thus wee see that Abraham might after this manner haue excused himselfe, and yet haue beene a Rebell vnto God vnder the colour of obedience.
Thus we see that Abraham might After this manner have excused himself, and yet have been a Rebel unto God under the colour of Obedience.
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But what doth hee? hee considered with himselfe that God was almighty, and therefore able to accomplish whatsoeuer promise hee had made concerning Isaak.
But what does he? he considered with himself that God was almighty, and Therefore able to accomplish whatsoever promise he had made Concerning Isaac.
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You say wel syr, but what if he had died, how then? And what of that? As though God were not Lord ouer death:
You say well sir, but what if he had died, how then? And what of that? As though God were not Lord over death:
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Heere wee see the right conflict of Abrahams faith, which is, death is set before his eies which was inough to confound him;
Here we see the right conflict of Abrahams faith, which is, death is Set before his eyes which was enough to confound him;
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but he extolled the power of God farre beyond all this and said, yet will GOD ouercome and bee a mightie Conquerour herein.
but he extolled the power of God Far beyond all this and said, yet will GOD overcome and be a mighty Conqueror herein.
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And howe can that bee? Oh this is not a matter for any man to iudge or determine of, nor to giue scope to his opinion to measure the power of GOD,
And how can that be? O this is not a matter for any man to judge or determine of, nor to give scope to his opinion to measure the power of GOD,
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but hoodwinke himselfe and say thus:
but hoodwink himself and say thus:
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God will so bring this matter to passe, as that I shall be astonished to see it.
God will so bring this matter to pass, as that I shall be astonished to see it.
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But it is not for me to aske how and which way he will doo it:
But it is not for me to ask how and which Way he will do it:
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for I must keepe me within compasse, vntill such time as God sheweth me that, which I before knew not.
for I must keep me within compass, until such time as God shows me that, which I before knew not.
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And this may the more clearely appeare, by the answer of Abraham vnto his sonne, when hee saith, My Sonne, GOD will prouide one.
And this may the more clearly appear, by the answer of Abraham unto his son, when he Says, My Son, GOD will provide one.
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Novv then vvhen see hovv vvee are to honour God, that is, vvhen as vvee speake of the acceptation of his promises, vve hold vs to them,
Now then when see how we Are to honour God, that is, when as we speak of the acceptation of his promises, we hold us to them,
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and resolue to go vvhithersoeuer he commandeth vs:
and resolve to go whithersoever he commands us:
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To vvite, let vs knovv, That the issues of death are in his hande, as in the three score and eight Psalme it is saide:
To wite, let us know, That the issues of death Are in his hand, as in the three score and eight Psalm it is said:
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and although vve see nothing else but bottomles depths before vs, making shevv to svvallovv vs quite and cleane vp:
and although we see nothing Else but bottomless depths before us, making show to swallow us quite and clean up:
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yet let vs goe on vvhither soeuer GOD calleth vs. Novv it is namely said, That Abraham sadled his Asse,
yet let us go on whither soever GOD calls us Now it is namely said, That Abraham saddled his Ass,
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and laid the wood vpon him with the rest of the prouision, and went on with two of his Seruaunts and his Sonne. and laid the wood upon him with the rest of the provision, and went on with two of his Servants and his Son.
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Heere Moses more especially expresseth that, vvhich hath beene heeretofore touched ▪ To vvite, that God tryed the faith of Abraham to the full, in holding him in suspence.
Here Moses more especially Expresses that, which hath been heretofore touched ▪ To wite, that God tried the faith of Abraham to the full, in holding him in suspense.
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It was sufficient, if Abraham had but cut the wood, and had gone but an arrowe shot onely to haue killed his sonne:
It was sufficient, if Abraham had but Cut the wood, and had gone but an arrow shot only to have killed his son:
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But he must take a good long iourney in hand, hee could not tell whither, nor yet how faire;
But he must take a good long journey in hand, he could not tell whither, nor yet how fair;
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and withall, night also approcheth, which alwaies bringeth with it more sorrowe, griefe and care:
and withal, night also Approaches, which always brings with it more sorrow, grief and care:
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for whensoeuer any man is full of pensiuenes and care, no doubt of it, his paine and griefe is farre more intollerable in the night than in the day:
for whensoever any man is full of pensiveness and care, no doubt of it, his pain and grief is Far more intolerable in the night than in the day:
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and yet must Abraham abide al this, and be vexed euery way. VVell Syr, hee riseth againe next morning betimes, and then beginneth his griefe afresh.
and yet must Abraham abide all this, and be vexed every Way. Well Sir, he Riseth again next morning betimes, and then begins his grief afresh.
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All that day hee beholdeth his sonne, whome he must after a short while kill: and besides, these fantasies are still tumbling in his minde.
All that day he beholdeth his son, whom he must After a short while kill: and beside, these fantasies Are still tumbling in his mind.
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VVhat? must I murder mine owne flesh and bloud? and must I commit the most detestable act that is possibly to be imagined, both before God and men? VVhy? this is such a monstrous piece of woork,
What? must I murder mine own Flesh and blood? and must I commit the most detestable act that is possibly to be imagined, both before God and men? Why? this is such a monstrous piece of work,
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as is able to make the haires of all the whole world stand vpright? And yet (notwithstanding) fall out as it will, Abraham must be driuen still to do it,
as is able to make the hairs of all the Whole world stand upright? And yet (notwithstanding) fallen out as it will, Abraham must be driven still to do it,
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and continue the second night vntill the third day before such time as God shewed him the mountaine Moria, which is the place whereon Ierusalem was afterward built.
and continue the second night until the third day before such time as God showed him the mountain Moria, which is the place whereon Ierusalem was afterwards built.
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Here then wee see what wee are hereby to learne:
Here then we see what we Are hereby to Learn:
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to wit, that if wee vvill stoutly fight against all temptations, vve must not haue a•sodaine kind of heate of faith onely:
to wit, that if we will stoutly fight against all temptations, we must not have a•sodaine kind of heat of faith only:
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But such a perseuerance therein as that vve neuer giue ouer, although God continueth vs still in combats and fights,
But such a perseverance therein as that we never give over, although God Continueth us still in combats and fights,
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and deliuereth vs not out of them at the first incounter.
and Delivereth us not out of them At the First encounter.
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And this is a very necessarie point for vs to consider of, for you shall haue many men shevv great and singular affection in their obedience tovvardes God,
And this is a very necessary point for us to Consider of, for you shall have many men show great and singular affection in their Obedience towards God,
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and yet many times it will shevv it selfe to be but like a puffe of vvinde vvhich soone vanisheth avvay,
and yet many times it will show it self to be but like a puff of wind which soon Vanishes away,
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as vvee haue seene too too much experience thereof.
as we have seen too too much experience thereof.
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VVherefore let vs not thinke it strange if God deliuereth not vs incontinent vvhen as vvee shall bee assailed to fight,
Wherefore let us not think it strange if God Delivereth not us incontinent when as we shall be assailed to fight,
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and to haue our faith proued, albeit vve conquer not the first day:
and to have our faith proved, albeit we conquer not the First day:
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But vve must fight continually and not thinke that God passeth measure, but rather let vs choose to follovv the example of our father Abraham in this behalfe.
But we must fight continually and not think that God passes measure, but rather let us choose to follow the Exampl of our father Abraham in this behalf.
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Novv it is soone after said, That he cōmanded his seruants to abide there, and laid the wood vppon his sonne Isahak which was for the sacrifice.
Now it is soon After said, That he commanded his Servants to abide there, and laid the wood upon his son Isaac which was for the sacrifice.
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For the question vvas not onely to kill Isahak, but to burne him also to ashes:
For the question was not only to kill Isaac, but to burn him also to Ashes:
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VVherefore he laid the vvood vpon Isahak, and commanded his seruants to abide there:
Wherefore he laid the wood upon Isaac, and commanded his Servants to abide there:
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For hee right vvell knevve that his seruaunts vvould neuer haue suffered him to commit such an Acte,
For he right well knew that his Servants would never have suffered him to commit such an Act,
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But vvould rather haue thought thus vvith themselues:
But would rather have Thought thus with themselves:
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Did you euer see such a doting olde man? Surely he is mad, he saith that God commaunded him so to doo:
Did you ever see such a doting old man? Surely he is mad, he Says that God commanded him so to do:
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But is it possible that GOD vvould commaund such a cruell thing to be done? And therefore they vvould neuer haue imagined this obedience to be any part of the seruice of God;
But is it possible that GOD would command such a cruel thing to be done? And Therefore they would never have imagined this Obedience to be any part of the service of God;
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but vvould rather haue taken it to bee the part of a surious and mad man.
but would rather have taken it to be the part of a surious and mad man.
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Novv Abraham knevv this vvell inough, and this is a circumstance vvhich vvee are to note, to vvite, that seeing he vnderstoode the infamie and reproch that vvould light vppon him,
Now Abraham knew this well enough, and this is a circumstance which we Are to note, to wite, that seeing he understood the infamy and reproach that would Light upon him,
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and that euery man vvould thinke it vvas done rather like a franticke man, than a seruice vvhich could any vvay please GOD:
and that every man would think it was done rather like a frantic man, than a service which could any Way please GOD:
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sith, (I say) he vnderstoode this, and yet cared not hovv ignominiously men vvould iudge of him in committing a fault cleane against nature,
sith, (I say) he understood this, and yet cared not how ignominiously men would judge of him in committing a fault clean against nature,
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and such an enormious and detestable cruelty as could not bee a greater, and yet vvould not desist from the pursuing thereof:
and such an enormous and detestable cruelty as could not be a greater, and yet would not desist from the pursuing thereof:
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Let vs learne after his example, that although all the vvorld should find fault vvith vs,
Let us Learn After his Exampl, that although all the world should find fault with us,
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and spit in our faces, and be condemned, vvhere vve should be commended for our true seruing of God,
and spit in our faces, and be condemned, where we should be commended for our true serving of God,
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yet let not vs at any hande cease to obay and doo whatsoeuer hee commaundeth. For, if this constancie be not in vs, vvithout doubt, vvee serue our ovvne ambition;
yet let not us At any hand cease to obey and do whatsoever he commandeth. For, if this constancy be not in us, without doubt, we serve our own ambition;
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and so shall haue our revvard as our Sauiour Christ saith:
and so shall have our reward as our Saviour christ Says:
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That vvhen vve shal looke after the praises of men, in saying that all that vvee doe is vvell done,
That when we shall look After the praises of men, in saying that all that we do is well done,
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and vve vvell pleased to bee here so commended:
and we well pleased to be Here so commended:
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Let vs looke to haue no part in heauen, because vvee haue had ouermuch regard vnto the vvorld.
Let us look to have no part in heaven, Because we have had overmuch regard unto the world.
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But if vve shal haue this patience in vs;
But if we shall have this patience in us;
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as that although men turne vnto the vvorst vvhatsoeuer vve doo in the obeying of God,
as that although men turn unto the worst whatsoever we do in the obeying of God,
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and yet vvee goe on that good course vvhich we began vvithout pulling our heads out of the choller;
and yet we go on that good course which we began without pulling our Heads out of the choler;
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Then shall vve be sure to find our revvard in heauen.
Then shall we be sure to find our reward in heaven.
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Thus vve see hovv vvee should shevv our selues in truth, that it is God vnto vvhom vvee goe about to approue our selues.
Thus we see how we should show our selves in truth, that it is God unto whom we go about to approve our selves.
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To bee short, if vvee set not at naught all the iudgements of men, and patiently beare all the opprobries, ignomies,
To be short, if we Set not At nought all the Judgments of men, and patiently bear all the opprobries, ignomies,
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and blames that can possibly be laid vpon vs, it is most sure that our faith doth not shew it selfe such as it ought to be.
and blames that can possibly be laid upon us, it is most sure that our faith does not show it self such as it ought to be.
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VVee see also vvhy saint Paul exhorteth vs by his example, to vvalke through shame and infamie, in steede of good report:
We see also why saint Paul exhorteth us by his Exampl, to walk through shame and infamy, in steed of good report:
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and for vvell dooing, to bee euill spoken of: that is to say, vvhen as vvee shall haue had a iust and good meaning,
and for well doing, to be evil spoken of: that is to say, when as we shall have had a just and good meaning,
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and that vvee shall haue God for vvitnes that vve haue desired to conforme and frame our selues to doo his vvil:
and that we shall have God for witness that we have desired to conform and frame our selves to do his will:
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and yet men charge vs and lay false crimes vnto vs. Let vs contēt our selues that God accepteth and approueth vs. Novv vve had as great neede of this doctrine at this day as euer vvee had:
and yet men charge us and lay false crimes unto us Let us content our selves that God Accepteth and approveth us Now we had as great need of this Doctrine At this day as ever we had:
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For generally, if vvee make profession of Christianity: VVee must looke to bee eseemed as heretiques, and dogs:
For generally, if we make profession of Christianity: We must look to be eseemed as Heretics, and Dogs:
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and to haue the vvorld iudge vs to seeke nothing els but innouations and troubles: and to bee very Rebels:
and to have the world judge us to seek nothing Else but innovations and Troubles: and to be very Rebels:
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and that vvee haue forsaken God: and to bee short, that vvee are farre vvorse than Apostataes.
and that we have forsaken God: and to be short, that we Are Far Worse than Apostates.
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Thus vve see hovv the Papists speake daily of vs. Novv if vvee be so effeminate,
Thus we see how the Papists speak daily of us Now if we be so effeminate,
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and haue such itching eares, as vve see a great many that vvould faine keepe themselues in their good reputation;
and have such itching ears, as we see a great many that would feign keep themselves in their good reputation;
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vvithout doubt vve shall cunningly davvbe and smooth ouer euery thing, and so in the end forsake God.
without doubt we shall cunningly davvbe and smooth over every thing, and so in the end forsake God.
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VVherefore vvee are so much the rather rightly to meditate vppon this doctrine.
Wherefore we Are so much the rather rightly to meditate upon this Doctrine.
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To vvit, vvee must not care vvhat reputation vve haue vvith men, so that vve be approued before God.
To wit, we must not care what reputation we have with men, so that we be approved before God.
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VVe may also come to particulars, as if any man shall vvalke in the simplicitie of his heart godly and honestly, yee shall haue some fall a scoffing at him, yee shall haue other some call him hypocrite,
We may also come to particulars, as if any man shall walk in the simplicity of his heart godly and honestly, ye shall have Some fallen a scoffing At him, ye shall have other Some call him hypocrite,
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and another sort vvill say, that he doth it for gaine.
and Another sort will say, that he does it for gain.
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Thus we see how the Diuell by these subtle practises goeth about to make vs become dissolute.
Thus we see how the devil by these subtle practises Goes about to make us become dissolute.
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VVherefore we are to learne, so to apply all our senses vnto God, as that although men neuer so vniustly blame vs,
Wherefore we Are to Learn, so to apply all our Senses unto God, as that although men never so unjustly blame us,
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yet let not vs be mooued once to bend or yeeld, but haue an eie alwaies vnto the way that is set before vs. VVe see also what collection we are to make heereof, what a strong faith Abraham had when he was thus qualified,
yet let not us be moved once to bend or yield, but have an eye always unto the Way that is Set before us We see also what collection we Are to make hereof, what a strong faith Abraham had when he was thus qualified,
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for hee premeditated these things, as if he had been at his ease: For if we be any whit passioned, & then haue a purpose to doo good,
for he premeditated these things, as if he had been At his ease: For if we be any whit passioned, & then have a purpose to do good,
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yet shall our mindes many times be carryed away, and shal become so blockish, as that wee cannot tell at which end to beginne, nor what order to take.
yet shall our minds many times be carried away, and shall become so blockish, as that we cannot tell At which end to begin, nor what order to take.
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VVe see it in those that are of the greatest magnanimitie, that when they are perplexed, they wil not goe so directly to a matter as otherwise they could.
We see it in those that Are of the greatest magnanimity, that when they Are perplexed, they will not go so directly to a matter as otherwise they could.
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Now Abraham must needs haue a troubled minde amongst all the fantasies which were in his head,
Now Abraham must needs have a troubled mind among all the fantasies which were in his head,
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as to thinke, surely my Seruants will keepe me from dooing this Act, because they will thinke me to be mad:
as to think, surely my Servants will keep me from doing this Act, Because they will think me to be mad:
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and in steede of binding my sonne, they will bind me and carry mee backe in spite of my teeth into some house,
and in steed of binding my son, they will bind me and carry me back in spite of my teeth into Some house,
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and there keepe me like a mad and sauáge beast, as if God had vtterly condemned me.
and there keep me like a mad and sauáge beast, as if God had utterly condemned me.
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Now Abraham foresaw all these thinges.
Now Abraham foresaw all these things.
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Hereby wee may iudge, that in the middest of these darknesses he was so enlightened by the spirite of God,
Hereby we may judge, that in the midst of these Darknesses he was so enlightened by the Spirit of God,
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as that he had alwaies counsell & discretion accordingly as he had need therof.
as that he had always counsel & discretion accordingly as he had need thereof.
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VVe are therefore by his example let to vnderstand, that when wee haue such great passions as may astonish vs,
We Are Therefore by his Exampl let to understand, that when we have such great passion as may astonish us,
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so as wee knowe not which way to turne vs; Let vs beseech the Lord to direct vs. And although our natural senses be confounded:
so as we know not which Way to turn us; Let us beseech the Lord to Direct us And although our natural Senses be confounded:
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yet that the brightnes of the faith which wee haue may so ouercome, as that wee may knowe which way to hold.
yet that the brightness of the faith which we have may so overcome, as that we may know which Way to hold.
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Now Moses hath here before recyted, that God sent yet a farre more sharpe torture vnto his seruant Abraham than to any of the rest.
Now Moses hath Here before recited, that God sent yet a Far more sharp torture unto his servant Abraham than to any of the rest.
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For as he was going on the way with his sonne Isaak, he said vnto his father, My father: wee must not thinke that this spe•ch came from Isaak at all a verie venture, (•s we say:) But God had determined so to racke the f•ith of Abraham, as if he would haue rent his heart in pieces.
For as he was going on the Way with his son Isaac, he said unto his father, My father: we must not think that this spe•ch Come from Isaac At all a very venture, (•s we say:) But God had determined so to rack the f•ith of Abraham, as if he would have rend his heart in Pieces.
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For, there was nothing in the world that wou•d haue so grieued Abraham as these kinde and louing words, My father. Now this was a sword to wound Abraham euen to death:
For, there was nothing in the world that wou•d have so grieved Abraham as these kind and loving words, My father. Now this was a sword to wound Abraham even to death:
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and yet (as I haue alreadie said) all this came from the counsell of God ▪ who meaneth here to set before vs a patterne and glasse of this his great constancie;
and yet (as I have already said) all this Come from the counsel of God ▪ who means Here to Set before us a pattern and glass of this his great constancy;
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that whensoeuer wee shalbe put to fight against all the temptations of the world, wee might vnderstand that hardly shal we be able to abide the hundreth part of that he abode, & yet he ouercame it.
that whensoever we shall put to fight against all the temptations of the world, we might understand that hardly shall we be able to abide the Hundredth part of that he Abided, & yet he overcame it.
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Then Abraham said vnto him, Here am I my sonne.
Then Abraham said unto him, Here am I my son.
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And soone after Isaak said vnto him, Loe, here is wood & fire, we are going to do sacrifice;
And soon After Isaac said unto him, Lo, Here is wood & fire, we Are going to do sacrifice;
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& to what purpose? for here is neuer a beast to offer in sacrifice? Isaak right wel knew that they went to offer a burnt offring vnto God;
& to what purpose? for Here is never a beast to offer in sacrifice? Isaac right well knew that they went to offer a burned offering unto God;
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but he knew not what it was that should be offred, & therefore he asked.
but he knew not what it was that should be offered, & Therefore he asked.
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Was it possible for Abraham to be thus racked, & be able to beare it? Yea forsooth:
Was it possible for Abraham to be thus racked, & be able to bear it? Yea forsooth:
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for God would not abate him an inch of it, because we might learn to haue so much the greater courage.
for God would not abate him an inch of it, Because we might Learn to have so much the greater courage.
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Thus we see what we haue here to retaine. True it is, that Moses recyteth this simply & plainly.
Thus we see what we have Here to retain. True it is, that Moses reciteth this simply & plainly.
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Now, if we should read these things without thinking why they were written: without doubt we shuld haue but a cold pul of it:
Now, if we should read these things without thinking why they were written: without doubt we should have but a cold pull of it:
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neither should we be greatly moued with it.
neither should we be greatly moved with it.
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But when as we shal haue throughly considered, in what estate Abraham was, and how mightily his heart was distressed,
But when as we shall have thoroughly considered, in what estate Abraham was, and how mightily his heart was distressed,
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& ther vpon shall come to iudge when this strange temptation was put vpon him:
& there upon shall come to judge when this strange temptation was put upon him:
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and into what anguish he might be driuen, when as his sonne said vnto him, My father: First, to see Abrahā marke the simplicitie of his sonne;
and into what anguish he might be driven, when as his son said unto him, My father: First, to see Abrahā mark the simplicity of his son;
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& then after, to think with him selfe, Alas poore boye, thou knowest not for what purpose thou art prepared. As for example:
& then After, to think with him self, Alas poor boy, thou Knowest not for what purpose thou art prepared. As for Exampl:
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If a poore man should be led to his death, not knowing any thing therof;
If a poor man should be led to his death, not knowing any thing thereof;
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although he were nothing to vs, and wee not present when as he should be thus dealt withall,
although he were nothing to us, and we not present when as he should be thus dealt withal,
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but did only thinke vpon it, and saye in our selues:
but did only think upon it, and say in our selves:
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what a straunge thing is this, to heare of a poore man ledd to the shambles as a lambe to be slaine, no whit doubting of any such thing.
what a strange thing is this, to hear of a poor man led to the shambles as a lamb to be slain, no whit doubting of any such thing.
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Surely, the verie thinking of it would make vs shed teares.
Surely, the very thinking of it would make us shed tears.
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Now, behold Abraham, he seeth his owne sonne, and besides, he seeth him as a lambe lead by himselfe to the shambles,
Now, behold Abraham, he sees his own son, and beside, he sees him as a lamb led by himself to the shambles,
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and him selfe also to be the man that must cut his throat, and afterward burne him to ashes:
and him self also to be the man that must Cut his throat, and afterwards burn him to Ashes:
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and to heare his soone which was with him speake so simply, Where is the beast for the burnt offering? To be short;
and to hear his soon which was with him speak so simply, Where is the beast for the burned offering? To be short;
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wee see, that although God at this d•y should send vs all the afflictions that could be deuised,
we see, that although God At this d•y should send us all the afflictions that could be devised,
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yet shoulde they be nothing in respect of that which Abraham here did beare.
yet should they be nothing in respect of that which Abraham Here did bear.
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And if wee woulde alledge our infirmities, and saye, that our humaine passions would so carrie vs away,
And if we would allege our infirmities, and say, that our human passion would so carry us away,
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as that wee should neuer be able to do it.
as that we should never be able to do it.
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Why? Let vs thinke that Abraham was no more made either of Iron or Steele than wee are.
Why? Let us think that Abraham was no more made either of Iron or Steel than we Are.
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But fall out as it would, he was fully resolued to giue the whole mastrie & superioritie vnto God,
But fallen out as it would, he was Fully resolved to give the Whole mastrie & superiority unto God,
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and so subiect himselfe, as to renounce and forsake him selfe.
and so Subject himself, as to renounce and forsake him self.
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Thus wee see whither we must bend our selues to come, although we haue many lets by the way:
Thus we see whither we must bend our selves to come, although we have many lets by the Way:
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and although wee thinke wee are not able to march one foote forwarde; yet must wee enforce our selues beyond all force.
and although we think we Are not able to march one foot forward; yet must we enforce our selves beyond all force.
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For the question is not here;
For the question is not Here;
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that wee should go vnto it as in our owne strength, as though we were verie able people of our selues:
that we should go unto it as in our own strength, as though we were very able people of our selves:
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But we must attend & looke to haue God to furnish vs with that which is impossible for vs to doe,
But we must attend & look to have God to furnish us with that which is impossible for us to do,
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and farre aboue our power and abilitie. This then is it which we are here to retaine.
and Far above our power and ability. This then is it which we Are Here to retain.
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Moreouer, let vs not doubt, that although there come neuer so manie things thwarting vs. but that it is God that hath to do in it:
Moreover, let us not doubt, that although there come never so many things thwarting us but that it is God that hath to do in it:
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and not thinke any thing to come by Fortune, when as we are vexed this way, and assayled that way;
and not think any thing to come by Fortune, when as we Are vexed this Way, and assailed that Way;
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but let vs thinke that God guideth and gouerneth all:
but let us think that God guideth and Governs all:
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and that he doth it, to the end we might learne the better to obey him,
and that he does it, to the end we might Learn the better to obey him,
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and not to haue our head and armes onely armed, but all the whole bodie:
and not to have our head and arms only armed, but all the Whole body:
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and to be so furnished as Saint Paul also exhorteth vs, as that wee may be armed to be able to fight stoutly:
and to be so furnished as Saint Paul also exhorteth us, as that we may be armed to be able to fight stoutly:
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for there he biddeth vs Take the sword, the shield, and Helmet, and all the whole furniture, euen from top to toe.
for there he bids us Take the sword, the shield, and Helmet, and all the Whole furniture, even from top to toe.
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And besides he biddeth vs to put on the whole complete armour of God.
And beside he bids us to put on the Whole complete armour of God.
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And why doth he so? because although we thinke our selues to be well armed in one place,
And why does he so? Because although we think our selves to be well armed in one place,
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yet wil the diuel by his craft & subtiltie, finde the meane td assaile in another place,
yet will the Devil by his craft & subtlety, find the mean td assail in Another place,
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and continually lye in ambush for vs. Thus wee see then, that wee must learne wisely so to furnish our selues,
and continually lie in ambush for us Thus we see then, that we must Learn wisely so to furnish our selves,
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as that the diuel shal not be able to finde any breach about vs, neither yet finde any open place to enter into vs;
as that the Devil shall not be able to find any breach about us, neither yet find any open place to enter into us;
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but that we shall be able to repulse both on the right and on the left side.
but that we shall be able to repulse both on the right and on the left side.
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And the answer which Abraham maketh vnto his sonne sheweth the same a great deale better when as he sayeth, My sonne, God will prouide a Sacrifice.
And the answer which Abraham makes unto his son shows the same a great deal better when as he Saith, My son, God will provide a Sacrifice.
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In these words we see that which hath heretofore been declared; to wite, that our faith must looke further than vnto this worlde.
In these words we see that which hath heretofore been declared; to wite, that our faith must look further than unto this world.
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Neither can wee beleeue in God, without we giue place vnto his prouidence to rule ouer all thinges whatsoeuer that wee are able to iudge of or apprehend.
Neither can we believe in God, without we give place unto his providence to Rule over all things whatsoever that we Are able to judge of or apprehend.
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And in verie deede, wee should verie well encline our selues thereunto, if wee did consider euen of those workes of God which wee see before our eyes.
And in very deed, we should very well incline our selves thereunto, if we did Consider even of those works of God which we see before our eyes.
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If wee doe thinke of the course of nature, wee shall see the clowdes passe to & fro,
If we do think of the course of nature, we shall see the Clouds pass to & from,
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and yet wee knowe not what God will doe with them. VVee see how the raine falleth:
and yet we know not what God will do with them. We see how the rain falls:
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we see also a whirle-winde arise with great and sudden raine. VVee see likewise the heauen in short time waxe darke:
we see also a whirlwind arise with great and sudden rain. We see likewise the heaven in short time wax dark:
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and where before it was faire and cleare, there is nowe nothing else but obscuritie ouer all.
and where before it was fair and clear, there is now nothing Else but obscurity over all.
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All these things wee see, and wee shall haue Philosophers set vs downe naturall causes hereof,
All these things we see, and we shall have Philosophers Set us down natural Causes hereof,
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and yet without all doubt wee shall bee confounded of these things.
and yet without all doubt we shall be confounded of these things.
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Nowe, what if God should presently deale after a straunge manner, not keeping his common and accustomed order? This then should be our instruction, to be wonderfully astonished when as wee speake of the incomprehensible power of God.
Now, what if God should presently deal After a strange manner, not keeping his Common and accustomed order? This then should be our instruction, to be wonderfully astonished when as we speak of the incomprehensible power of God.
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And so wee should frame our selues to acknowledge his prouidence, and worship him when as he declareth vnto vs that he will surmount all our reason and vnderstanding.
And so we should frame our selves to acknowledge his providence, and worship him when as he Declareth unto us that he will surmount all our reason and understanding.
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But what? It is great pitie that we cannot exalt God, and saye that he can do no more than all our senses are able, at the first, to promise vs. And this is the reason why there is so little faith in the worlde.
But what? It is great pity that we cannot exalt God, and say that he can do no more than all our Senses Are able, At the First, to promise us And this is the reason why there is so little faith in the world.
p-acp q-crq? pn31 vbz j n1 cst pns12 vmbx vvi np1, cc vvb cst pns31 vmb vdi dx dc cs d po12 n2 vbr j, p-acp dt ord, pc-acp vvi pno12 cc d vbz dt n1 c-crq pc-acp vbz av j n1 p-acp dt n1.
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And they also which are reasonably well affected, and think them-selues disposed to beleeue GOD;
And they also which Are reasonably well affected, and think themselves disposed to believe GOD;
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yet is their faith so leane and weake, as that a man shall not neede to haue any thing at all to rebate the edge thereof.
yet is their faith so lean and weak, as that a man shall not need to have any thing At all to rebate the edge thereof.
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Now, all the mischiefe that commeth hereof is this, that wee are not persuaded of the prouidence of God.
Now, all the mischief that comes hereof is this, that we Are not persuaded of the providence of God.
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VVhen Saint Paul speaketh of Abraham, he saith, That he gaue glorie vnto God, because he beleeued that he was almightie.
When Saint Paul speaks of Abraham, he Says, That he gave glory unto God, Because he believed that he was almighty.
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And this is a part of that whereof he speaketh:
And this is a part of that whereof he speaks:
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That we must referre all things whatsoeuer which may any way trouble vs ▪ and whereof we can find no reason for it, vnto the prouidence of God.
That we must refer all things whatsoever which may any Way trouble us ▪ and whereof we can find no reason for it, unto the providence of God.
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And therefore wee are a great deale the more to meditate vpon this doctrine.
And Therefore we Are a great deal the more to meditate upon this Doctrine.
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For whensoeuer, and how often so euer there shall arise fantasies in our heads to pull vs backe and coole vs, not to do that which God commaundeth vs, let this alwaies be our shield and defence:
For whensoever, and how often so ever there shall arise fantasies in our Heads to pull us back and cool us, not to do that which God commandeth us, let this always be our shield and defence:
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God will prouide; But as how? It seemeth many times that that which God commaundeth vs, bringeth therwith great inconueniences.God will provide; But as how? It seems many times that that which God commandeth us, brings therewith great inconveniences.
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And this is the cursed wisedome of man that is the greatest enimie vnto faith, and which hath alwayes borne the mightiest sway.
And this is the cursed Wisdom of man that is the greatest enemy unto faith, and which hath always born the Mightiest sway.
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For, wee see that God commaundeth Kings, Princes, & Magistrates to looke that he be honoured,
For, we see that God commandeth Kings, Princes, & Magistrates to look that he be honoured,
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& his seruice purely & sincerely maintained. Now hereupon we shall haue men consider thus & thus with them selues, and saye,
& his service purely & sincerely maintained. Now hereupon we shall have men Consider thus & thus with them selves, and say,
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why? the world is now growne to be so wicked & peruerse, as there is no dealing with it:
why? the world is now grown to be so wicked & perverse, as there is no dealing with it:
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and if we should go on this course, all the world would rayle and crye out on vs. And besides;
and if we should go on this course, all the world would rail and cry out on us And beside;
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if this straight dealing should be vsed, it will neuer come to good.
if this straight dealing should be used, it will never come to good.
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For we see that it is not so easie a matter to mannage and gouerne men:
For we see that it is not so easy a matter to manage and govern men:
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There will come troubles of it. And againe, if they perceiue things somewhat hard to be brought to passe;
There will come Troubles of it. And again, if they perceive things somewhat hard to be brought to pass;
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then must there be some qualification, or else there will be no good done in it.
then must there be Some qualification, or Else there will be no good done in it.
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Thus wee see (I say) with what temptations they shall be solicited which goe about to oppose them selues vnto any wickednes.
Thus we see (I say) with what temptations they shall be solicited which go about to oppose them selves unto any wickedness.
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Nowe what commeth hereof in the ende? Surely, most commonly, that they which seeme to be most circumspect & wise,
Now what comes hereof in the end? Surely, most commonly, that they which seem to be most circumspect & wise,
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and thinke to see farthest into this geare;
and think to see farthest into this gear;
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will so speake and deale, as that they will prooue neither fish nor flesh, as wee say:
will so speak and deal, as that they will prove neither Fish nor Flesh, as we say:
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And so by this meanes, God is quite and cleane shut out of the dores. For, first this mischief commeth of it;
And so by this means, God is quite and clean shut out of the doors. For, First this mischief comes of it;
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we obey him not soundly & roundly as we should: And besides, we rob him of that honour that belongeth vnto him.
we obey him not soundly & roundly as we should: And beside, we rob him of that honour that belongeth unto him.
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For, if any man shall saye: O such a matter may fall out if you so deale.
For, if any man shall say: Oh such a matter may fallen out if you so deal.
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VVhat? is God dead? Hath not he foreseen for all the inconueniences that might come to passe? And if any man shal say;
What? is God dead? Hath not he foreseen for all the inconveniences that might come to pass? And if any man shall say;
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this geare must not goe on this sort: for then such a mischiefe wil follow theron.
this gear must not go on this sort: for then such a mischief will follow theron.
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Is not this to accuse God of folly? & to rob him of his power? as if he could not restraine any man from going whither he would? and yet notwithstanding, the issue therof to be both good & prosperous? Euen so standeth it with the ministers of the word of God:
Is not this to accuse God of folly? & to rob him of his power? as if he could not restrain any man from going whither he would? and yet notwithstanding, the issue thereof to be both good & prosperous? Eve so Stands it with the Ministers of the word of God:
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for, there are a verie fewe of them that can discharge their dueties. True it is, that they haue many vices which hinder them:
for, there Are a very few of them that can discharge their duties. True it is, that they have many vices which hinder them:
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but this cursed and diuelish wisedome raigneth in many, which will not sticke to stirre vp sundrie contentions and troubles,
but this cursed and devilish Wisdom Reigneth in many, which will not stick to stir up sundry contentions and Troubles,
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and thereupon be carried with euerie winde, where they may any way corrupt and falsifie the doctrine of the Gospell,
and thereupon be carried with every wind, where they may any Way corrupt and falsify the Doctrine of the Gospel,
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as at this day are manie such.
as At this day Are many such.
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For howe are they bewitched, that will deale betweene Poperie & Christianitie, but that they think thus and thus with themselues: O, my masters;
For how Are they bewitched, that will deal between Popery & Christianity, but that they think thus and thus with themselves: Oh, my Masters;
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to change and alter things after this maner, were euen to make a newe world. O, we may not thus doe:
to change and altar things After this manner, were even to make a new world. O, we may not thus do:
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for, if wee make such an alteration as you speake of? It is twentie to one, that all will come to naught.
for, if we make such an alteration as you speak of? It is twentie to one, that all will come to nought.
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Thus wee fee how wee are contented to doe all thinges by halues, and swimme betweene two riuers.
Thus we fee how we Are contented to do all things by halves, and swim between two Rivers.
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By this wee see how the doctrine of the word of God is corrupted:
By this we see how the Doctrine of the word of God is corrupted:
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and yet notwithstanding (as wee haue alreadie shewed) when as there shall any mischiefe begin to arise, things will goe continually worse and worse, in such fort,
and yet notwithstanding (as we have already showed) when as there shall any mischief begin to arise, things will go continually Worse and Worse, in such fort,
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as they shall not be able to help it when they would. Now we neede not to go so farre as to publique persons:
as they shall not be able to help it when they would. Now we need not to go so Far as to public Persons:
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but to come nearer vnto an housholder that would set his house in good order; he shall haue these imaginations alwaies with him:
but to come nearer unto an householder that would Set his house in good order; he shall have these Imaginations always with him:
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O, if I doe that which God hath ordained mee, such a thing may fall out thus and thus.
Oh, if I do that which God hath ordained me, such a thing may fallen out thus and thus.
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Or if a man shal trauell for the maintenance of his life, hee will consider thus with him selfe:
Or if a man shall travel for the maintenance of his life, he will Consider thus with him self:
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O, if I deale thus simply & plainly, I shal be like a sheepe in the iawes of wolues:
Oh, if I deal thus simply & plainly, I shall be like a sheep in the Jaws of wolves:
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for there are such subtill and cunning deuises in the world, that the wolues wil beguile me:
for there Are such subtle and cunning devises in the world, that the wolves will beguile me:
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euery man will seeke to circumuent and intrap mee;
every man will seek to circumvent and entrap me;
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and if I do not the like what shal become of me? Now, if I make my self either an Eawe or a Weather, out of doubt they will eat the verie wooll off fro my back.
and if I do not the like what shall become of me? Now, if I make my self either an Ewe or a Weather, out of doubt they will eat the very wool off from my back.
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Thus wee see What euery man thinketh, as if there were no prouidence of God at al. More ouer,
Thus we see What every man Thinketh, as if there were no providence of God At all More over,
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if the matter should come in question for the giuing of our liues, although it be not at this day said to euery one of vs, Take thy sonne, yea thine onely sonne Isaak, and kill him;
if the matter should come in question for the giving of our lives, although it be not At this day said to every one of us, Take thy son, yea thine only son Isaac, and kill him;
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yet God commaundeth vs in generall to obey him, in confessing that he is our father and sauiour.
yet God commandeth us in general to obey him, in confessing that he is our father and Saviour.
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Our sauiour Iesus Christ would haue vs to beare witnesse of him, euen before the most peruerse and cruel tyrants of the world:
Our Saviour Iesus christ would have us to bear witness of him, even before the most perverse and cruel Tyrants of the world:
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For he would not haue vs confesse him onely before such as desire to haue his kingdome come;
For he would not have us confess him only before such as desire to have his Kingdom come;
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but euen before his verie enimies, and before the greatest persecutors. Thus wee see what confession hee requireth at our handes. Nay, but good syr;
but even before his very enemies, and before the greatest persecutors. Thus we see what Confessi he requires At our hands. Nay, but good sir;
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what will be the end of it? For thus you shall haue some fay: what good will my death do?
what will be the end of it? For thus you shall have Some faith: what good will my death do?
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And if I shall put my selfe in daunger to be slaine, I shall be quite and cleane forgotten within three dayes after,
And if I shall put my self in danger to be slain, I shall be quite and clean forgotten within three days After,
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and so therby breed offence to a great many others: For many wil say; he might haue escaped this wel inough if he had listed:
and so thereby breed offence to a great many Others: For many will say; he might have escaped this well enough if he had listed:
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for we were quiet and all was well: we were not brought in question about any thing:
for we were quiet and all was well: we were not brought in question about any thing:
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and now (forsooth) there must be a needelesse persecution set abroch, and what good shall any man get by thrusting himselfe in this manner so forward? Now surely these are verie friuolous allegations.
and now (forsooth) there must be a needless persecution Set abroach, and what good shall any man get by thrusting himself in this manner so forward? Now surely these Are very frivolous allegations.
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For I pray you tell mee, had not God some meaning when as he both would and also commaunded vs to giue our selues in sacrifice vnto his maiestie for the confession of our faith;
For I pray you tell me, had not God Some meaning when as he both would and also commanded us to give our selves in sacrifice unto his majesty for the Confessi of our faith;
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and make no reckning of our liues in regarde of honouring of his most holye name? Did not hee right well knowe what would come of it? And shall wee thinke our selues wiser & circumspecter than he? VVherefore it is not without cause (as I haue alreadie said) for vs to retaine this doctrine amongest the rest, where it is saide, My sonne, God will prouide a Sacrifice:
and make no reckoning of our lives in regard of honouring of his most holy name? Did not he right well know what would come of it? And shall we think our selves Wiser & circumspecter than he? Wherefore it is not without cause (as I have already said) for us to retain this Doctrine amongst the rest, where it is said, My son, God will provide a Sacrifice:
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For this is as much, as if the holie Ghost should exhort vs, not to be ouerwise (as wee saye) in our owne conceites,
For this is as much, as if the holy Ghost should exhort us, not to be overwise (as we say) in our own conceits,
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and to be ouer-prouident to dispute and saye;
and to be ouer-prouident to dispute and say;
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which way, I pray you, is it possible that this matter should this come to passe? But let vs be contented, that sith God hath spoken the worde, that he knoweth well inough howe to compasse it.
which Way, I pray you, is it possible that this matter should this come to pass? But let us be contented, that sith God hath spoken the word, that he Knoweth well enough how to compass it.
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And then let it goe as it will: for this is most sure; that all shall go well, so long as he is our guide.
And then let it go as it will: for this is most sure; that all shall go well, so long as he is our guide.
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And in the meane while, our wisedome and reason must herein giue place; and wee must be wilfully blinde:
And in the mean while, our Wisdom and reason must herein give place; and we must be wilfully blind:
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to wite, wee must not be so sharpe sighted as these iolly wise worlings are, which will knowe all and iudge all;
to wite, we must not be so sharp sighted as these jolly wise worlings Are, which will know all and judge all;
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euen to the controlling of whatsoeuer God shall doe. Neither let vs take from him that which is his:
even to the controlling of whatsoever God shall do. Neither let us take from him that which is his:
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But let it suffice vs, that wee discharge our selues of our dueties.
But let it suffice us, that we discharge our selves of our duties.
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Thus wee see that wee can haue no faith except we set foorth the prouidence of God:
Thus we see that we can have no faith except we Set forth the providence of God:
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and the meane to aduaunce and set it foorth, is, to put ouer vnto him all whatsoeuer that breedeth nothing else but doubtes,
and the mean to advance and Set it forth, is, to put over unto him all whatsoever that breeds nothing Else but doubts,
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and snareth vs in manie perplexities. And to bee short, that wee may saie: I beseech thee O Lord, to guide mee whither it shall please thee:
and snareth us in many perplexities. And to be short, that we may say: I beseech thee Oh Lord, to guide me whither it shall please thee:
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For, as for mee, I am but a poore blinde wretch, neither is it fit for mee to looke into this;
For, as for me, I am but a poor blind wretch, neither is it fit for me to look into this;
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for that will be, as it were, a bottomlesse depth, to cast my selfe downe headlong into,
for that will be, as it were, a bottomless depth, to cast my self down headlong into,
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when as I shall take in hand to direct my selfe, and to be mine own guide.
when as I shall take in hand to Direct my self, and to be mine own guide.
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Here we see what the true wisedome is, which all the children of God ought to haue:
Here we see what the true Wisdom is, which all the children of God ought to have:
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that is, not to be ouer-wise, but to be contented with their measure: and when they see the way that is pointed out for them, to walke therein:
that is, not to be overwise, but to be contented with their measure: and when they see the Way that is pointed out for them, to walk therein:
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and if they cannot come to the ende thereof at the first; yet let them not cease to go on.
and if they cannot come to the end thereof At the First; yet let them not cease to go on.
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And although they see, as it were, mountaines to stay them, and the Sea to swallow them vp in:
And although they see, as it were, Mountains to stay them, and the Sea to swallow them up in:
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yet yet let them ouercome all this, and know that it was not written in vaine by the Psalmist, where it is saide, That God hath commaunded his Angels to guide and direct vs,
yet yet let them overcome all this, and know that it was not written in vain by the Psalmist, where it is said, That God hath commanded his Angels to guide and Direct us,
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when as wee shall walke in our wayes: that is to say; when as we shall walk in our ways: that is to say;
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that we decline not from that which he hath taught vs. But let vs know that he will alwaies finde out issues for those things that shall grieue & trouble vs,
that we decline not from that which he hath taught us But let us know that he will always find out issues for those things that shall grieve & trouble us,
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when as in our iudgement we shal see nothing else but confusion and shame of face.
when as in our judgement we shall see nothing Else but confusion and shame of face.
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Moreouer, here might, notwithstanding be found some infirmitie in Abraham amidst all his so excellent vertues,
Moreover, Here might, notwithstanding be found Some infirmity in Abraham amid all his so excellent Virtues,
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because it seemeth that he dissembled in saying, That he and his sonne would come backe againe after they had worshipped and sacrificed in the Mountaine:
Because it seems that he dissembled in saying, That he and his son would come back again After they had worshipped and sacrificed in the Mountain:
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For he did assure him selfe that his sonne Isaak must be slaine. Now it is not lawfull for vs in any wise to lye:
For he did assure him self that his son Isaac must be slain. Now it is not lawful for us in any wise to lie:
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And therefore it seemeth that Abraham in this point did amisse. Wherfore some men doe iudge that he spake it by the spirite of Prophesie.
And Therefore it seems that Abraham in this point did amiss. Wherefore Some men do judge that he spoke it by the Spirit of Prophesy.
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But if it should be so, then his faith was nothing; because he must needs then be ignorant of that which should come to passe.
But if it should be so, then his faith was nothing; Because he must needs then be ignorant of that which should come to pass.
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For if God had reuealed vnto him that his sonne should escape; then could there be neither zeale ne yet constancie in him.
For if God had revealed unto him that his son should escape; then could there be neither zeal ne yet constancy in him.
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But when as he imagined that there was no way with him, but to kill his sonne;
But when as he imagined that there was no Way with him, but to kill his son;
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this shewed a testimonie of his obedience.
this showed a testimony of his Obedience.
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VVhy then sayd hee, That he and his sonne would come backe againe? Let vs not thinke this to be any strange manner of speach:
Why then said he, That he and his son would come back again? Let us not think this to be any strange manner of speech:
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for when any of vs all is surprised and ouertaken with any vehement and grieuous passions, many vaine and foolish speaches may so passe our lippes,
for when any of us all is surprised and overtaken with any vehement and grievous passion, many vain and foolish Speeches may so pass our lips,
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as that wee may speake wee cannot tell what. And therefore Abraham might speake like a man, as it were beside him selfe:
as that we may speak we cannot tell what. And Therefore Abraham might speak like a man, as it were beside him self:
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and yet not so, as if he knewe not what he had to doe? for,
and yet not so, as if he knew not what he had to do? for,
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if he had obstinatly done it, then had he not pleased God.
if he had obstinately done it, then had he not pleased God.
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But Abraham no doubt of it, had such a stayed affection to do that which God commaunded him,
But Abraham no doubt of it, had such a stayed affection to do that which God commanded him,
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as that he was (as a man would say) rauished therewith. And this we see to be in all those whom God hath strengthned:
as that he was (as a man would say) ravished therewith. And this we see to be in all those whom God hath strengthened:
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As when a man goeth to execution, he maketh no reckning of it: neither wou•d he haue any man to diuert him from it:
As when a man Goes to execution, he makes no reckoning of it: neither wou•d he have any man to divert him from it:
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For he had thus made his account;
For he had thus made his account;
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I must nowe present my selfe before God, and therefore I must forget whatsoeuer else shall come in my minde.
I must now present my self before God, and Therefore I must forget whatsoever Else shall come in my mind.
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Thus then it fell out with our father Abraham, as that he did not distinctly thinke of euery thing that he was to aunswere vnto as concerning the sacrifice:
Thus then it fell out with our father Abraham, as that he did not distinctly think of every thing that he was to answer unto as Concerning the sacrifice:
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but said onely, wee will go and sacrifice vnto God, and when we haue made our oblation, we will come backe againe.
but said only, we will go and sacrifice unto God, and when we have made our oblation, we will come back again.
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And thus much as concerning this point. Nowe it is saide; That Abraham and his sonne went farther togither.
And thus much as Concerning this point. Now it is said; That Abraham and his son went farther together.
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It is not without cause that Moses setteth downe these wordes twise, They went together: and after, They went on farther together.
It is not without cause that Moses sets down these words twice, They went together: and After, They went on farther together.
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VVhen it is said, That they went together, it is to let vs vnderstand, in what a wonderfull passion Abraham was,
When it is said, That they went together, it is to let us understand, in what a wonderful passion Abraham was,
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when as he sawe himself alone with his sonne:
when as he saw himself alone with his son:
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For companie manie times withdraweth vs from being so troubled and grieued as otherwise we should be.
For company many times withdraweth us from being so troubled and grieved as otherwise we should be.
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For, when wee are alone by our selues, wee are then more pensiue and melancholie. Now Abraham saw himselfe to go with his sonne, & to conduct him:
For, when we Are alone by our selves, we Are then more pensive and melancholy. Now Abraham saw himself to go with his son, & to conduct him:
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and also after he had so aunswered him, yet to goe on with his sonne: this doeth a great deale the more amplifie the strength he had;
and also After he had so answered him, yet to go on with his son: this doth a great deal the more amplify the strength he had;
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so that nothing could so withdrawe him, as that he did not continually pursue his purpose, because God guided him.
so that nothing could so withdraw him, as that he did not continually pursue his purpose, Because God guided him.
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VVherfore we see that he was strengthened from aboue.
Wherefore we see that he was strengthened from above.
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For it was impossible for him, as he was a man, to be able to ouercome these sharpe temptations.
For it was impossible for him, as he was a man, to be able to overcome these sharp temptations.
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And therefore God strengthened him with a mighty and an outstretched arme.
And Therefore God strengthened him with a mighty and an outstretched arm.
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But that which is here set downe of him is written for our instruction, to the end wee might know, that although Abraham was euen as weake a man as wee are,
But that which is Here Set down of him is written for our instruction, to the end we might know, that although Abraham was even as weak a man as we Are,
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yet hee still stroue and ouercame whatsoeuer was contrary vnto his faith, and that through the onely assistance of God.
yet he still strove and overcame whatsoever was contrary unto his faith, and that through the only assistance of God.
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And although at this day we know our own weaknes, yet let vs not as a great many doo, flatter and deceiue our selues therein:
And although At this day we know our own weakness, yet let us not as a great many do, flatter and deceive our selves therein:
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But it is the thing that should the rather stirre vs vp and pricke vs forward to call vpon God,
But it is the thing that should the rather stir us up and prick us forward to call upon God,
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and looke for that at his hands, which is wanting in vs, and so perseuer and continue,
and look for that At his hands, which is wanting in us, and so persever and continue,
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as that although the Diuell shall deuise euery manner of way to make vs grow dissolute and goe backward,
as that although the devil shall devise every manner of Way to make us grow dissolute and go backward,
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yet let vs continually goe on still more and more a direct course.
yet let us continually go on still more and more a Direct course.
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For, that which is heere saide of Three daies iourney, is to shew vnto vs that we must continue so long as it pleaseth God.
For, that which is Here said of Three days journey, is to show unto us that we must continue so long as it Pleases God.
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True it is, that we may for a while indure temptations; yea, perhaps a whole yeare;
True it is, that we may for a while endure temptations; yea, perhaps a Whole year;
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yea, tenne, peraduenture all the daies of our liues, and all this must be abidden. But here we are to note that Abraham was after another manner of sort tempted, euen all his life long:
yea, tenne, Peradventure all the days of our lives, and all this must be abidden. But Here we Are to note that Abraham was After Another manner of sort tempted, even all his life long:
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For, after he had recouered his sonne Isaak, yet was hee not at rest and quiet,
For, After he had recovered his son Isaac, yet was he not At rest and quiet,
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but we see what terrible conflicts he had in one only kind of temptatiō.
but we see what terrible conflicts he had in one only kind of temptation.
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And therefore let vs be stirred vp continually to pray to God from day to day, & neuer cease.
And Therefore let us be stirred up continually to pray to God from day to day, & never cease.
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Moreouer vvee are to note a thin vvhich is most manifestly seene, to wite, the obedience of Isaak: For it must needes be that hee vvoulde in very truth vvillingly and of his ovvne accord be sacrificed,
Moreover we Are to note a thin which is most manifestly seen, to wite, the Obedience of Isaac: For it must needs be that he would in very truth willingly and of his own accord be sacrificed,
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or at the least had such a loue to his father, as that hee vvoulde frame himselfe to his vvill to be made a burnt offring vnto God.
or At the least had such a love to his father, as that he would frame himself to his will to be made a burned offering unto God.
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Heere vvee see vvhy it is namely said, That they went together, and that Isaak carried the wood.
Here we see why it is namely said, That they went together, and that Isaac carried the wood.
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VVherefore let vs learne so to submit our selues vnto the vvill of God, as that although wee must violently suppresse our passions and bring our selues vnder (as vvee haue already saide) yet let vs freely and of our own accord veeld our selues vnto him;
Wherefore let us Learn so to submit our selves unto the will of God, as that although we must violently suppress our passion and bring our selves under (as we have already said) yet let us freely and of our own accord veeld our selves unto him;
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For, all the faithfull must thus striue and fight:
For, all the faithful must thus strive and fight:
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to vvite, that although they suffer neuer so much sorrow and griefe, and although God so liuely exerciseth them as they be touched vvith some doubts and remorse of conscience,
to wite, that although they suffer never so much sorrow and grief, and although God so lively Exerciseth them as they be touched with Some doubts and remorse of conscience,
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and be sometimes as it vvere tired vvith their peruerse and vvicked dealing with God:
and be sometime as it were tired with their perverse and wicked dealing with God:
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yet must they in the end conclude thus, euen to submit and subiect themselues vnto his vvill,
yet must they in the end conclude thus, even to submit and Subject themselves unto his will,
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and not suffer their contrary affections so to hinder them from submitting themselues vnto him,
and not suffer their contrary affections so to hinder them from submitting themselves unto him,
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but that they vvillingly and of their ovvne accord submit themselues vnto him both in life and death.
but that they willingly and of their own accord submit themselves unto him both in life and death.
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An example hereof wee haue in our Sauiour Iesus Christ, speaking vnto Peter in this sort:
an Exampl hereof we have in our Saviour Iesus christ, speaking unto Peter in this sort:
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When thou shalt be old (saith he) another shall carrie thee whither thou wouldest not. When thou shalt be old (Says he) Another shall carry thee whither thou Wouldst not.
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Now it is certain that S. Peter suffred for the Gospel, hee went not to it as inforced & grudgingly,
Now it is certain that S. Peter suffered for the Gospel, he went not to it as enforced & grudgingly,
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but willingly & voluntarily offred himself a sacrifice vnto God.
but willingly & voluntarily offered himself a sacrifice unto God.
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And yet our Sauior Iesus Christ saith, that he should be carried whither he would not.
And yet our Saviour Iesus christ Says, that he should be carried whither he would not.
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Thus vve see that there must be a double will in the faithful: & yet such as are not incōpatible neither.
Thus we see that there must be a double will in the faithful: & yet such as Are not incompatible neither.
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For, of our owne nature we are continually moued, stubbornely to withstande God. And th•• is a wicked will.
For, of our own nature we Are continually moved, stubbornly to withstand God. And th•• is a wicked will.
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VVherefore it must be tamed & kept vnder, & there must be another within vs that must correct that,
Wherefore it must be tamed & kept under, & there must be Another within us that must correct that,
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& must choose rather to die & do Gods will, than to liue & withall cast off his yoke.
& must choose rather to die & do God's will, than to live & withal cast off his yoke.
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This then we are to retaine from these words, That Isaak & his father went together,
This then we Are to retain from these words, That Isaac & his father went together,
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& that they went on further together. & that they went on further together.
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Let vs now fall downe before the Maiestie of our good God in acknowledging our sins,
Let us now fallen down before the Majesty of our good God in acknowledging our Sins,
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and beseech him so to touch vs, as that we may hate them, be rid of them, & forsake thē.
and beseech him so to touch us, as that we may hate them, be rid of them, & forsake them.
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And yet so to support vs in our weaknes, as that he will not but haue our seruice to please him although it be vnperfect,
And yet so to support us in our weakness, as that he will not but have our service to please him although it be unperfect,
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& that there are many things in vs which hee may find fault withall.
& that there Are many things in us which he may find fault withal.
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And moreouer let vs learne so to bee led by him, as that we open not our eies wider than is lawfull for vs:
And moreover let us Learn so to be led by him, as that we open not our eyes wider than is lawful for us:
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But assure our selues that hee will alwaies grant a good issue vnto our waies, so that we looke no further but to goe whither soeuer hee shall commaund vs,
But assure our selves that he will always grant a good issue unto our ways, so that we look no further but to go whither soever he shall command us,
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and still aime at that marke which he hath set before vs. That it would please him not onely, &c. FINIS.
and still aim At that mark which he hath Set before us That it would please him not only, etc. FINIS.
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