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

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

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

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

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

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

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

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

Let vs not onely, &c.

WE beganne yeſterday to handle which was the right way to learn how to pleaſe God by faith, that is, wee muſt begin at our firſt eſtate and condition, and ſee what wee were borne in Abram. In whom we ſee our ſelues to be all accurſed, damned, and loſt. And vntill ſuch time as we know that aright, we ſhal neuer feele what it is to obtaine the fauour and mercie of God. Here then wee ſee the true foundation whereon to build, which is, that after wee haue rightly examined what we are, and finding nothing in our ſelues but vtter ſhame and confuſion, we might ſeeke for the remedie els where. And for the making of ſuch a triall, wee muſt of neceſsitie come to the ſcriptures. In verie deed if euery man did conſider himſelfe without flatterie, we ſhould iudge our ſelues without any further triall. We ſhould not need to vſe long circumſtances about the finding out of teſtimonies inough againſt our ſelues: for euerie one of vs hath an hotte burning skarre in himſelfe, to imprint the curſe of God vpon vs. But becauſe wee are ſubiect to hide our ſinnes and bury them, therfore hath God ſet his word before vs as a glaſſe, that we might therein behold how to learne to iudge our ſelues thereby, and not after our owne fantaſies. And although wee perceiue not at the firſt our owne miſerie, yet when we ſhall ſee the ſame laid open by the word of God, that were inough wholly to confound vs. For if euerie one of vs ſhould truſt to his own opinion, we would then be all righteous. For Salomon ſaith, That we are all ſo blinded with ſelfeloue, as that there is not one of vs all but wil make our ſelues belieue that we are wonderfull verteous:Pro. 21.2. But it is God (ſaith hee) that weigheth the hearts. And therefore we muſt be tried by another balance: for when we thinke our ſelues to be ful of merits, they proue nothing elſe but falſe ſtuffe and verie droſſe. And when the world alſo thinketh ſo of vs, it declareth that they looke no farther but to the outward ſhew. Now, that which men ſo highly eſteeme of, is abhominable before God. And why ſo? becauſe that wee muſt iudge of workes according to the hidden and ſecret affection of the heart.Lu. 16.15 And beſides, there is no puritie therein, for it is impoſible that wee ſhould be pure & clean, vntill ſuch time (as it is ſaid in the Actes of the Apoſtles) that wee bee purged by faith.Act. 15.9. And on the other ſide) we ſhal neuer be able to ſerue God with a free affection, without we know that he will be good and mercifull vnto vs, as it is ſaid in the Pſalme:Pſal. 13 • .4. With thee O Lord is alwaies mercie and plenteous redemption. Now theſe miſerable faithleſſe people who doubt of the will of God, and are neuer quiet but in great perplexitie, without doubt can neuer ſerue God couragiouſly, neither will God at any time accept of that they do, for he wil haue vs ſacrifice vnto him willingly: and S. Paul alſo ſaith, 1. Cor. • .8.7. That he loueth thoſe which deale liberally with him, and come with a free affection. Here then we ſee that our works how glorious ſoeuer they ſeeme to be either in our owne eyes or in the eyes of the world▪ are but dung and filth before God, vntil ſuch time as hee hath cleanſed vs of our ſports and vncleannes, and beſides hath ſhewed vs, what marke he would haue vs ſhoote at, & to what we ſhuld direct the whole courſe of our life, that is to ſaie, he would haue vs honour him, and being once dedicated vnto his ſeruice, labour to conforme our ſelues fully and wholy vnto that righteouſnes which he hath ſet before vs. Howbeit we will handle this more at large, when as wee ſhall ſpeake of the law: but for this preſent it ſhal ſuffice that we vnderſtand, that becauſe wee are carried with ſelfe loue, and that, that is not only as it were a wimple to blindfold our eyes, but doth alſo as it were wholly bewitch vs, ſo as wee are become very blockiſh, and do not once conceiue & thinke of our miſeries. And therfore as I haue alreadie ſaid, it is meete that God ſhould condemne vs by his word.Rom. 3.10 11.12.13 14.15.16.17.18. And for that cauſe alſo doth S. Paul bring in ſo many teſtimonies, ſhewing by them that we are all damned. Euery one therfore, as I haue alreadie ſaid, ſhould haue this feeling in himſelfe without any other iudge: but becauſe we are ſo ſinfull, & ſo full of diſsimulation, and haue ſo many ſhops and priuy cloſets, to withdraw & put vs by from the true & ſure knowledge of our ſinnes: therfore muſt the word of God ſerue vs for a looking glaſſe to behold them in. Now thē, ſeeing that we are of nature pernerſe, & nothing in vs but rebellion and malice, and all our affections & thoughts ſo many inimities againſt God as S. Paul ſaith,Rom. 8. how can we any way poſsibly preſent & offer vnto his maieſtie any thing that hee may well like of. In very deed we may haue ſome fooliſh arrogant proud cōceit of our ſelues, howbeit that ſhalbe alwaies but to redouble our woe: for pride is a ſin that more diſpleaſeth God then all the reſt. And therfore we muſt confeſſe that as we are but naturall men, wee are ſo great enimies vnto god, as that our very thoughts & imaginations are all contrarie vnto his wil, neither can we ſo lōg as we liue, either ſpeak or do any thing whatſoeuer, but it muſt needs heap vpō our heds a moſt grieuous cōdemnatiō. Wherfore we ſee why the ſcripture compareth vs vnto dead men, when as God once forſaketh vs, & vntill ſuch time as our Sauior Chriſt hath ſhewed himſelfe to be our life, we are no better then dead men. And I pray you what can a dead man doo? Moreouer, we are therefore to learne & take forth this leſſon, or els we ſhal neuer be able to lay open what ye goodnes of god is towards vs in our lord Ieſus Chriſt. But ſhuld diſpaire in our ſelues to put our truſt in God. For wee are ſo inclined vnto this preſumptiō which is ſo rooted in vs, as yt we wil alwaies extoll our ſelues. And therfore god muſt altogither caſt vs down, yt we may be redreſſed by his hand, & vpholdē by his power. Furthermore we are ſoon puffed vp wt a ſmal blaſt of wind of vain arrogancy: & therfore before ſuch time as we are to receiue any true ſubſtance frō god, we muſt firſt be very empty, & as it were hunger ſtarued. And ſo namely why it is ſayd,Pſal. 132.15. That God filleth the hūgry & pore afflicted. No doubt of it his goodnes extēdeth it ſelf to none but to thoſe yt are worthy of it: but whē we ſpeak of gathering his church togither, he muſt thē prepare it by this meane, and for that cauſe it is namely ſaid,Eſay 91.1 That the ſpirite of God must rest vpon our Lord Ieſus Chriſt, that he might announce deliuerance vnto the captiues, to make the miſerable blind to ſee, to heale the ſick and diſeaſed, and to ſtrengthen & comfort the feeble and weake. Now hee accompliſheth that when he ſaith, Come vnto me all ye that labour and are heauie laden, and I will refreſh you, and you ſhall finde reſt to your ſoules. Here then we ſee that it is humilitie that leadeth vs vnto our Lord Ieſus Chriſt, that wee might be partakers of ye righteouſnes which he bringeth vs. Now, humilitie is not ſuch a maner of thing as many ſuppoſe it to be, as to ſhewe a godly and humble countenance before God, but we muſt be ſo bare and emptie of any good thing in vs, as that we muſt caſt our ſelues downe at his feete, and acknowledge that wee are nothing els but miſerable and wretched ſinners, and ſo without al hope of ſaluation as of our ſelues. Thus we ſee how wee come vnto his mercie, which is by the feeling & apprehending of our miſeries. And theſe two things cānot be ſeperated. For why is it that God taketh pitie vpon vs and helpeth vs? Forſooth, it is becauſe he beholdeth our miſeries, and that is it which ſtirreth and moueth him to mercie. And ſee alſo why S. Paul treating of our ſaluation ſaith,Ephe. 2.8.10. you are not ſaued as of your ſelues, it is the gift of God throgh faith: for ye are his workemanſhip, becauſe hee hath created you in Chriſt Ieſus vnto good works, which he hath before ordeined that ye ſhould • oo them. Here Saint Paul excludeth whatſoeuer good opinion wee can conceiue of our owne power, when as he ſaith, Go to now, if ye ſhal attribute any part of commendation of ſaluation vnto your ſelues, and yet thinke that you haue not atteined thereunto as of your ſelues, but that you haue been holpen therein: ſee how this geare may or can ſtand togither? For you were created mortal men, that is to ſay, Sinners: and therefore all accurſed, baniſhed and eſtraunged from the preſence of God, in whom is all goodneſſe. And therefore you muſt conclude, that you are all as it were dead. Wherefore there muſt be a new and a ſecond amendment and reparation before you bee any thing in the ſight of God. And when you haue been regenerated in Ieſus Chriſt, the ſame then is called, a new creation. And therefore euerie one of you is the creature of God, when as he hath formed and called you vnto himſelfe, without anie diſpoſition therunto for your owne part, but God hath prepared good workes by his holie ſpirit. Seeing then that it is thus, we may very well conclude, that our ſaluation commeth no whit of our ſelues, no not one drop of it, but is the onely meere gift of God proceding of his owne liberality. Thus then we ſee as touching the firſt point, that for the obteining of mercy and grace at God his hands, wee muſt truly acknowledge our ſelues what we are, how miſerable our eſtate & conditiō is, & that we are all but caſtawaies. Now whē I ſpeak thus, it is not mēt that our knowledge muſt be a rouing vnderſtāding, ſwimming in our brain, but our harts muſt by it be deadly wounded, that we may feele the iudgements of God ſo to terrifie vs, as that wee may bee brought almoſt into vtter diſpaire. For, how ſhuld we know what a benefit meat & drink is, except we were touched with hunger and thirſt? For if we were ſtuffed, & ful, we would continue ſo, we would neuer ſeek after crum nor cruſt (as we ſay) but it is hunger that driueth vs to hunt after victuals: for when wee are ſicke, wee ſeeke for remedie, but if a man wer ſo ſenſles as that he felt no kind of grief, he would die an hundreth times before hee wold call for help, or yet once deſire it: wherfore (as I haue alreadie ſaid) wee muſt bee ſo touched with our miſeries, as if we wer dead in deed, & as if wee felt that death, whereof the ſcripture ſpeaketh, that wee might attaine to that life whiche our Lorde Ieſus Chriſt offereth vnto vs by his Ghoſpell, and this is the cauſe why the ſcripture ſo often reproueth, and as it were condemneth vs for our ſinnes. For God taketh no pleaſure in dealing with vs after this maner, but becauſe he knoweth the neceſsitie thereof. So then looke how many threatenings, ſentences of condemnation, of reproofes, and ſuch like are in the holy ſcripture, they are euen ſo many Mallettes to knocke vs on the heads, to bring vs vnto that humilitie which wee are ſo farre from, vntill ſuch time as hee hath violently in ſuch ſorte mortified vs. And thus much for this ſtraine. Moreouer, we muſt come to a larger account and reckening of that which hath bin already ſpoken, which is, that vntill ſuch time as we haue beheld our miſeries in the word of God, wee ſhall be lulled in a dead ſleepe in our hypocriſie & become very careles: and this ſecuritie will cauſe to contemne the word of God, and ſo by little and little be quite and cleane excluded from it. Now God hath ſet before vs our condemation, namely in the lawe: and in verie deed all the ſcripture is full of them: and when it is ſaid, that it is profitable, amongſt other thinges, it layeth out the reproofes. And beſides, we knowe what the Ghoſpell teacheth,2. Tim. 3.16. Mat. 3.2. & 4.17. Repent and amend, for the kingdome of God is at hand. Thus wee ſee how God diſpoſeth his elect to receiue the free righteouſnes which he beſtoweth vpon them by his ſonne, which is, that wee ſhould repent and amend. And what is the meaning hereof? Forſooth, there muſt be ſuch a ſorrow and griefe in vs for our ſinnes, as that we muſt condemne our ſelues for our wickednes, and be reuenged of our ſelues as S. Paul ſaith: • . Cor. 7.9.10.11. for hee ſetteth not downe only the word Sorrow and Feare, but • aith, that wee ſhould haue ſuch a vehement deſire and zeale, as to be as it were a duenged of our ſelues, becauſe wee are ſo great enemies vnto God: Now although this doctrine is met withall in all the holie ſcripture: neuertheles, God hath eſpecially or deined his law for that purpoſe, and therefore it is, why Saint Paul ſaith,rom. 7. That it bringeth nothing but wrath. When as wee ſhall thronghly weigh and conſider that which is ſpoken, wee ſhall finde God to be againſt vs, and cannot come neare, without it be to haue him armed and thundring againſt vs, & clearly to deſtroy vs. True at is, that the law right well ſheweth vs what it is to liue righteouſly, and to attaine thereunto if we were capable therof, as hereafter ſhal be more largely handled. It is written in Leuiticus, That who ſoeuer ſhall do theſe thinges ſhall liue by them: but in the meane while, let vs ſee whether we come anie thing neare vnto that which God commandeth vs yea or no? In very deed, we are ſo arrogant and proud, as that the law, vntill we well vnderſtand it, can neuer bee able to conuince and conquere all our fond preſumption. For we ſee how Saint Paul, Rom. 7.9.10. who from his youth was trained vp and inſtructed in the law, and a Doctor thereof; yet notwithſtanding ſaith that hee ſtill preſumed on his vertues, and thought himſelf to be a very righteous man, becauſe he knew the law, and reſted theron, and vtterly contemned the grace of our lord Ieſus Chriſt. And what was the reaſon? Forſooth, becauſe he looked no further but vnto the dead letter and outward ſhew thereof, as when it is ſaide, Thou ſhalt not kill, in verie deed he right well knew that he was no murtherer: Afterward it is ſaid, Thou ſhalt not commit adultrie, neuer any man knew him to be a leacher or whoremaiſter. Next after: Thou ſhalt not ſteale, neither yet was it euer knowne that he was a theefe. And therefore he thought himſelf to be cleare before God. Thus wee ſee how in what a ſound drowſie ſleepe he was in his vaine flatteries. But afterward God awakened him and drew him further on, and made him enter and ſearch into the depth of his thoughts. And where it is ſaid, Thou ſhalt not couet, then he ſaw himſelfe ſo conuicted and condemned, as that there was no more abſolution for him. For he felt a great many of vanities in himſelfe that tickled him, his weakenes made him thinke vpon many temptations, and hee knew that he was not able to diſcharge himſelfe of the hundreth part of the loue of GOD which ought to be in al the faithful. This did Saint Paul know: and ſo we ſee how that he, like a miſerable dead man forgot his life, whereof he was beguiled & deceiued, & acknowledged himſelf to be altogither like a wretched rotten carkes before God. For the law ſo ſlue him: as that hee had nothing in the world to preſume vpon in himſelfe. And therfore, as I haue alreadie ſaid, wee may ſee, that there is an eſpeciall reaſon conteined in the lawe of God, to ſhewe vs that there is nothing in vs but cōdemnation. For we muſt chiefly ſtand here vpon euery commandement. Wee must haue but one only God. And what is he? & how muſt wee honour and ſerue him? Seeing then that we muſt be wholy bound and tied vnto him, let vs looke after none other good, felicitie, nor reioycing, but to glorifie him, let there be neuer heard from our mouthes anie thing els but praiſes & thankſgiuing, vnto his maieſty, & let it not be perceiued any maner of way, but that we forſake the world, and wholy deſire to come vnto him, & to magnifie his name as he worthily deſerueth. Thus then wee ſee the foure Commandements of the firſt table, ſet here before vs. Now when we ſhal haue throughly ſerched the contents of them, let vs thē come to the examining of our ſelues, and we ſhall finde that in ſteed of reſting vpon him, we are become verie wilde roges & vacabonds, and ſuch alſo as that our thoughts & imaginations do lead vs and carry vs away euery where. And firſt let vs come to ſpeake of praier: for this action ſhould cauſe vs that are here beneath on the earth, to haue our cogitations in heauen, becauſe we are then as it were in the preſence of our God. And yet notwithſtanding when wee do praie, what a number of friuolous imaginations ſhall wee haue in our heades, which will holde vs their captiues? And ſeeing it is ſo, what muſt be the reſt of our whole life? Euen the lyke will become of all the Commandements of the lawe, when as we ſhall compare them with our liues. And therefore wee ſhall not finde one onely death, but an hundreth thouſand. Furthermore, wee ſee alſo how God in his lawe meaneth to touch vs to the quicke: for it is ſayd, that the heart muſt in deede and in good earneſt bee wounded. For, after that this ſentence is pronounced:Deu. • 7.26. Curſed bee hee that ſhall not doo all thinges which heere are written, hee is not contented alone to bee Iudge, and to haue thus condemned vs by his owne mouth: but will haue the people alſo to ſay, Amen: that is to ſay, he wil haue euery man to condemne himſelfe willingly and of his owne accord, and ſo be altogither held as condemned, confeſsing the ſentence which he hath giuen to be iuſt and right. So then we ſee how the law driueth vs ſo to enter to examine & trie our life, that we ſhal finde no hope in our ſelues, but bee driuen to ſeeke the beginning of our righteouſnes at our Lord Ieſus Chriſt his hand. Now we ſee, that theſe two things are as contrary one to another as fire and water, as, to be accounted righteous before God by our works, and to be accepted of him, by the vertue and power of faith. For as Saint Paul ſaith, if wee ſhould bring any thing that is ours, no doubt of it God ſhould then be beholden vnto vs, although wee were neither wholly, nor yet perfectly righteous: yet how euer it were, there might ſome proportionable reward be done vnto vs. But it is ſaide, that faith and workes can neuer agree togither: and therefore this muſt be our concluſion, that when we are iuſtified by faith, workes muſt needes ceaſe and be nothing worth. Now this at the firſt ſight, may ſeeme to be an hard kinde of ſpeech, to wit, that faith and good works can neuer go togither: for it might ſeeme, that if faith onely iuſtifieth, that the raines are ſlacked and let loſe to all iniquitie.Gal. 3.12. Now S. Paul ſpeaketh this according to a certaine qualitie and regard, as he alſo ſpeaketh of the law and faith the law, ſaith he, can no way agree with faith, for they are two incompatible things. And in what ſort? For is not God as well the Authour of the law as of the Ghoſpell? Is there any contrarietie or repugnancie in him? without doubt no, for hee is vnchangeable. Why then findeth S. Paul ſuch a contrarietie betweene the law and the Ghoſpell? Forſooth it is in reſpect of our iuſtificatiō. And euen ſo is it between faith & works: and the contrarietie is this, becauſe workes are made merits. And that which is more, we can doo no good worke but by faith, as wee haue already ſaid, and hereafter ſhalbe more largely handled For the cauſe and the effect are not contraries: but when we wil eſtabliſh any merit in our works, that is to ſay, when as we wil go about to make thē auailable to obtain fauor at Gods hand, & to ſatisfie for our ſinnes: to be ſhort, when as we would bring them in, to ſerue vs for our ſaluation, this is, vtterly to ouerthrow faith, & by this means, make it of no worth. Thus then we ſee, that it is not without cauſe why Saint Paul concludeth thus: That ſeeing we are iuſtified by faith, then are workes of no value, but muſt be quite and cleane ſhut out of the doores, for any opinion that wee ought to attribute vnto merites or vertues, whereby to pleaſe God withall. Now we are here eftſoones to note, that God of his meere liberalitie iuſtifieth vs, and ſearcheth after our miſeries to ſuſtain them, that he might be knowne to be only righteous, & the commendation of our ſaluation, to bee abſolutely giuen vnto him accordingly, as Saint Paul right well noteth both in his Epiſtle vnto the Epheſians, & alſo vnto the Romanes,Epheſ 1. Rom. 3. ſaying: That God hath concluded all vnder ſin, that he might be knowne to be onely righteous, and euerie mouth bee ſtopped, becauſe it is hee onelie that iuſlifieth ſinners through the grace of our Lorde Ieſus Chriſt, and that bringeth vs into the way of his righteouſnes. As alſo in the third to the Galathians, when as Saint Paul propoundeth this queſtion. How is it poſsible that God gaue the lawe after the promiſe? For it ſhould ſeeme that God chaunged his purpoſe, and was miſaduiſed, becauſe hee freely iuſtified Abram, and a long time after gaue the law: and therein hee ſaith, That whoſoeuer ſhal do theſe things, ſhall liue by them. Hereunto Saint Paul anſwereth, That the law was not giuen to adnihilate the free promiſe, but for the vſe, whereof I haue alreadie ſpoken, that is, that wee muſt bee all concluded vnder ſinne and condemnation, for elſe wee ſhould neuer feele of what price the mercie of God was, nor neuer looke after it, and beſides wee would thinke that wee had no neede of it. And in verie deed there are two ſortes of people, which make no account of our Lorde Ieſus Chriſt, robbing themſelues of all the benefites which we haue by him, and of the faluation alſo which we haue by his death and reſurrection. The one ſort are they which perſuade themſelues to haue ſome worthines in them, and therupon in the aboundance of their pride deſpite God: and ſuch are your iolly rable of Monkes, Friers, and their like: who haue a certaine glorious glittering ſhew of righteouſnes, counterfetting a maruellous, and as it were, Angellike holines. Theſe men, I ſay, ſhut vp the Gate and haue no enterance vuto Ieſus Chriſt: for the thruſt him farre inough of from themſelues. The ſecond ſort are they which are negligent and ſecure, & think not themſelues to be righteous. And why ſo? for ſome of them ar whoremaiſters, ſome are theeues, ſome drnnkards, ſome effeminate perſons, and ſome ſuch contemners of God, as that little children may iudge them to be ſo. Theſe men are not deceiued by pride and arrogancy, but are made ſo drunke by ſatan, as that they neuer thinke of euerlaſting life, but are become altogither brutiſh. And ſee why Salomon ſaith, That he is happie and bleſsed who is carefull ouer his owne heart. And which feareth, and watcheth to vnderſtand his ſinnes and wretchednes. We ſee then that the law was not giuen after the promiſe for any other reaſon, but to condemne vs, to the end we might ſeek for all our righteouſnes in God, and to giue all praiſe vnto him for our ſaluation. Let vs then here note this finall cauſe, and therefore S. Paul in the firſt Chapter to the Epheſians, diſcourſeth of this matter more at large. For hee paſſeth it not ouer ſlightly, but handlet the matter ſo as if he would thunder it in our cares, to the end ſaith hee, That the glorie of God might bee knowne, hee alone to be glorified, hee alone to bee knowne righteous, that we might know that from him we haue all. For wee muſt know ſaith hee, That without his meere fauour and grace we are all camned. Here we ſee I ſay in ſumme what God his pretence is, when he taketh from vs all opinion of our owne power and ſtrength, that is, hee meaneth that he would haue him ſelfe to be knowne to be onely iuſt, and vs to be loſt and damned ſoules of our ſelues. So that whoſoeuer they are which chalenge to themſelues the leaſt righteouſnes that may be, as if they were aiders and aſsiſters vnto God, as the Papiſts call themſelues Cooperators or workers togither with God, doo without doubt, commit a more deteſtable fault then all the theeues in the world. For what is it to take away from a mortall man gold and ſiluer, and all that hee is worth beſides, in reſpect of robbing God of his honor being the chiefeſt thing that he deſireth, to haue to be reſerued vnto himſelfe? which is this, that hee alone is to bee acknowledged righteous: and then when miſerable mortall creatures, or rather crawling vermine on the earth, who are no better then a moſt corrupt and filthie thing, ſhal ſtand vp in Gods ſteed and ſay, Thou art not the whole worker of our ſaluation, but we haue holpen thee in it. Is not this moſt curſed blaſphemy, when as we ſhall preſume to bring with vs ſome portion of righteouſnes before God? But here we are to remember that which we yeſterday handled, that is to ſay, that this word Iuſtifie, importeth not that wee are made righteous, that is, that God ſo renueth vs, as that we are Angels: but it importeth that hee accepteth and alloweth of vs of his meere goodnes, albeit we be miſerable ſinners. And therefore wee may heere ſee, how Moſes in this place toucheth this word Impute, as if hee ſhould haue ſaid, that this hangeth vpon the free fauour of God, and is not be enquired of whether righteouſnes is in regard of man, or whether he is worthie to be accepted. There is none at all of this meant. But let vs be contented that God accepteth vs for righteous, al thogh we are no whit ſo in deed. And here alſo wee ſee why the righteouſnes of faith excludeth works: for looke what is wanting in vs we receiue from Ieſus Chriſt. I ſay not in part, as the Papiſts enſnare themſelues, but we borrow the righteouſnes of Ieſus Chriſt: becauſe there is not a droppe or yet a myte therof in vs. And therfore works muſt needs be ouerthrowne, when as we ſeek for righteouſnes els where. For if there were onely one part in Ieſus Chriſt, and another in vs, hee ſhould not be the whole: & then how ſhould this ſaying be fulfilled,Iohn 1. That the fulnes of graces were giuen to him by the holie Ghoſt, that hee might diſtribute them vnto euerie one according to meaſure? For theſe two words, To get, and to Receiue, are cleane contrarie one to the other: and when God iuſtifieth vs, it is by his adoption, and becauſe wee are by nature the children of wrath, therefore he adopteth vs and taketh vs for his children. And what findeth hee in vs? nothing in the world that can induce vs, to do well. And therefore the inheritance of our ſaluation which wee hope after, and which is promiſed vs in the Ghoſpell, commeth from this adoption of God, and from nothing that is in vs: for if wee could obtaine or get anie thing of our ſelues, without doubt wee would part ſtakes with God, euen as the Papiſtes doo. But becauſe GOD ſo dealeth as that wee doo nothing, therefore is hee alone to bee glorified. We now preſently ſee in ſumme, that the righteouſnes which is here ſpoken of, importeth nothing elſe but the remiſsion of ſinnes, and the credite which we haue in the name of our Lord Ieſus Chriſt, to bee made righteous through the merite of his obedience: but when Saint Paul would ſeuerely inſtruct vs, according to our childiſhnes, hee bringeth in onely remiſsion of ſinnes, & reaſoneth after this ſort, We cannot, ſaith hee, be iuſtified by our workes: and why ſo? forſooth, becauſe it is written:Pſa. 32.1. The man is bleſsed whoſe ſinne. the Lord pardoneth, and whoſe iniquities are remitted, and whoſe wickednes is not imputed vnto him. Heere ſaith hee, wee ſee all our felicitie, which is, when God receiueth vs to mercie, and forgetteth & burieth all our ſinnes, whereof wee are guiltie before him. Seeing then it is ſo, it muſt needs follow, that wee are all accurſed vntill ſuch time as God hath forgiuen vs: and if wee be wicked, where then ſhall be found our righteouſnes? For, god cannot hate that which is agreeable vnto his nature, for hee is the fountaine or all righteouſnes: And therefore if he finde in vs neuer ſo little goodneſſe, no doubt of it hee will accept of it. Wherefore wee muſt conclude, that becauſe we are wicked, we are vnrighteous and altogither accurſed, and can no way be bleſſed without God loueth vs. Now, if he loueth vs, he muſt needs eftſoones allow and like of vs, and if hee allow and like of vs, we muſt needs be righteous. Theſe are principles which we ought to vnderſtand. Howbeit wee are yet to know, that we cannot be bleſſed without God loue vs: for ſo long as he is our enemie, Alas, in what a wofull eſtate and condition are wee? Whereuppon then dependeth our felicitie? Forſooth euen heerein, when as God loueth vs. We are now to conſider how it is that hee loueth vs: hee muſt needs allow and like of vs, as I haue alreadie ſaid, for he cannot deny himſelfe. For if hee reiect & abhorre vs, how ſhall we be reconciled vnto him? Now let vs ſee by what means: for God cannot be tranſfigured, and if (as S. Paul ſaith) we ſhould pretend any ſuch thing it were in vaine: for hee will continue alwaies like himſelfe, & knoweth well inough to ſeperate vs with all our leaſings, and race vs out of his Rowle: and how •• all God then allow & like of vs? Wel ſir, we muſt be righteous. Now, what righteouſnes is it? It is not that righteousnes which we ſuppoſe to haue in our workes, ne that we are able to acquire our ſelues before him, or yet ſatiſfie by any duetie that wee can performe: none of all this will ſerue our turnies. What righteouſnes then is it? Forſooth euen this, that God muſt pardon our ſinnes, forget our iniquities, and not impute our offences vnto vs. And therefore Dauid had reaſon to vſe theſe three maner of ſpeeches: for a man would thinke, this to be a ſuperfluous kinde of language: but he eſpecially reitterateth this, becauſe the condition of man wherein he is borne and drowned ouer head & eares, is not onely a bottomles depth, vntill ſuch time as God draweth him out thereof, but the bottomles depth of all depthes, that is, it is the bottomles depth of hell. And therfore God muſt deale herein after a ſinguler maner. And therefore we ſee why he alſo ſoone after ſpeaketh, and that in the ſpirit in whom is no deceit: for it is meet we ſhould vnderſtand how neceſſary the mercy of God is for vs, becauſe our ſinnes are ſo filthie and horrible, as that they are able to infect and poyſon both heauen & earth, and not to prouoke God alone againſt vs, but alſo the Angels, the Sunne and Moone & all the hoſtes both of heauen and earth. Wherefore we ſee why Dauid ſo highly magnifieth the forgiuenes of ſinnes. And thereupon S. Paul himſelf alſo concludeth, and ſheweth vs wherein our whole righteouſnes conſiſteth, which is, that onr ſinnes are forgiuē vs. And let vs likewiſe note as I haue alreadie ſaid, that Dauid ſpeaketh & ſetteth it down in the ſpirit, in whom is no guile: for hee ſheweth that we cannot haue our ſinnes forgiuen vs, albeit God offereth vs forgiuenes: vntill ſuch time as wee be wholly confounded in our ſelues, and bee ſo rowzed vp & awakened, as that no hypocriſie nor diſsimulation make vs belieue this or that, ne yet remaine in a dead ſleepe of ſecuritie: but that we finde our ſelues to be like moſt miſerable damned and loſt ſoules, and ſuch as the iudgements of God do ſo perſecute, as that we know not which way to turn vs, and to be in ſuch a deſperate caſe as if we ſaw preſent death before vs, and the hand of God armed to execute the ſentence of the curſe which he pronounceth againſt vs. And this is the definition of the righteouſnes which wee are to note, if wee will haue it rightly defined. Wee ſee alſo why it is ſayd in the fifteenth of the Acts, where Saint Paul ſpeaking of the ceremonies of the law ſaith, that we muſt be iuſtified by our Lord Ieſus Chriſt, of all the thinges whereof the lawe of Moſes could not iuſtefie vs. This word the Law, carrieth here a long taile with it: for, wee muſt vnderſtand why S. Paul, eſpecially ſpeaketh of the ceremonies of the law, when as heſaith, that works cannot any waies make vs acceptable before God. Now the Papiſts, and manie of the auncient Fathers which knew not the ſcriptures, but were as a man would ſay halfe Philoſophers, were wonderfully troubled about this word the Law, and though that Saint Paul contended not about morall workes as they called them: that is to ſay, that hee went not about to deny that we were not righteous before GOD, if we liued chaſtly, temperately, ſoberly, wronging no man, and holding all ſuch other lyke morall vertues: they thought that Saint Paul touched none of this, but meant in verie deed that all theſe workes, partly deſerued ſaluation: but they thought that the ceremonies of the lawe could no way bee profitable to iuſtification. Now this imagination is too too groſſe follie: for, firſt, Saint Paule neuer once ſpake of the ceremonies of the law.

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

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