Sermon on the History of Melchizedek, Sermon 3
THE THIRD SERMON, of Melchiſedech, wherein is treated of the vſe and right of tithes, and alſo of an oath.
Gen. Cap. 14.
And Abram gaue tithe of all vntounto Melchiſedech.
21 Then the king of Sodome ſaide to Abram, giuegive me the perſons and take the goods to thy ſelfe.
22 And Abram ſaid to the king of Sodome, I hauehave lift vp mine hand vntounto the Lord the moſt high God, poſſeſſor of heauen and earth.
23 That I will not take of all that is thine, ſo much as a thread or ſhoolatchet, lest thou ſhouldeſt ſaie, I hauehave made Abram rich.
24 Saue onelyonly that, which the yoong men hauehave eaten, and the part of the men which went with mee, Aner, Eſhcol, and Mamre, let them take their parts.
IT was yeſterday handled by vsus at large, that Melchiſedech, of whom mention here is made, was a figure & image of our Lord and Sauiour Ieſus Chriſt, becauſe hee was in dignitie aboue Abram, who was the Father of the Church: and as it is likewiſe ſaid in the Pſalme, That the Redeemer that was to come, Pſal. 110.2.4.ſhould not be onelyonly a king, but alſo a priest after the order of Melchiſedech. We hauehave alſo ſhewed why all this was ſpoken, to what purpoſe it ſerueth vsus, and what benefite wee receiue thereby. Laſtly, the bleſſing likewiſe was ſet foorth, that is, that through the power of the office and order which was in Melchiſedech, Abram was bleſſed, thereby to ſhew that all our praiers ſhould bee abhominable before the maieſtie of God, and be able to obtaine nothing at his handes, without Ieſus Chriſt made interceſsion for vsus, which office is attributed vntounto him in the holie ſcripture. Now it is here ſaid, That Abram gaue tithe of all vntounto Melchiſedech. This therefore declareth a prieſtly dignitie that was in Melchiſedech, as is well remembred by the Apoſtle. We muſt not hereupon, certainly collect,Hebr. 7.4 whether theſe wordes hauehave relation to the ſpoile, or to Abram his owne goods. For ſeeing hee receiued no part of the ſpoile to benefite himſelfe, it is not likely that he meant to giuegive vntounto Melchiſedech that thing which lee tooke not to be his owne. But hee had another maner of reaſon & diuerſitie of his acknowledgement vntounto God, and to apply the benefite vntounto his owne vſe, for the enriching of himſelfe. Neuertheles how euer it is, it is ſufficient that wee hold that which i… certain, that is to ſay, that Abram proteſteth that hee acknowledged Melchiſedech to be Gods prieſt. For if he had ſerued Idols, or vſurped any dignitie which belonged not vntounto him, Abram had done very ill in giuing him tithe: becauſe wee know, that to offer ſacrifice vntounto Idols is to honour them, and to forſake God. This oblation then of Abram muſt needes teſtifie and approoue the prieſthood of Melchiſedech. And therefore we ſee why the Apoſtle comparing the auncient prieſthood of the law, with the prieſthood of our Lord and Sauiour Ieſus Chriſt, ſaith,Hebr. 7.9.10. that Leuy which was yet in Abrams loynes, paide tithes: that is to ſay, was ſubiect to that law. Wee might alſo alledge the like of Iudah, of whome our Sauiour Chriſt came. Howbeit that is eaſily anſwered, to wit, that Melchiſedech cannot be ſeperated from our Lord and Sauiour Ieſus Chriſt, becauſe hee repreſenteth him, and that all the excellency which in him dependeth hereon, in that hee is the figure of Ieſus Chriſt. And therefore the Apoſtle by great reaſon ſheweth, that hee to whome the right of tithes by the law apperteined, was yet notwithſtanding vnderunder Melchiſedech. We muſt therfore from hence conclude, that our Lord and Sauiour Ieſus Chriſt is farre more excellent then euer was Aaron, or yet all his ſucceſſors, albeit they were in that reſpect ſeperated as it were from the companie of men. And when the prieſt had all his prieſtly garments vponupon him, it was but to ſhew that hee was as …n Angell of God, which might come neare vntounto his maieſtie: being a Mediator to blot …ut the iniquities,Hrbr. 8▪ 9, 10. and tranſgreſsions of the …eople. And notwithſtanding that all this was ſo, yet neuertheles, the Apoſtle ſheweth that our Lord and Sauiour Ieſus Chriſt farre excelled him in honour, and muſt bee exalted aboue all the figures of the law, that men thereby might ſee him to bee the very truth and ſubſtance of them all. And that although men did take all the ſhadowes that euer were for a time, yet ſhould they profite nothing, and ſhould be all of none effect, except they came to the true paterne. Let vsus therefore well conſider, that when Abram offered all the tithes to Melchiſedech, that it was to ſhew, that although God ſhould eſtabliſh ſoone after an order of prieſthood in his people, yet that it did no whit derogate from the prieſthood of our Lord and ſauiour Ieſus Chriſt, which was alreadie figured in the perſon of Melchiſedech, as it was at that time alreadie eſtabliſhed▪ Moreouer, as concerning the giuing of tithes vntounto ye prieſts, we ſee that Abrā did it before there was any law written: and therefore it is without all doubt, that it was the ſpirit of God which induced him and pricked him foreward thereunto. For, Moſes doth not recite here, this to bee a thing done at rando… & without reaſon: but rather declareth that God ratified the office of Melchiſedech, forſomuch as hee meant to make him his prieſt, and that Abram acknowledged him to be ſo. Howbeit, wee muſt not from hence gather that there was any general law for the ſame, ne yet that the faithfull were bound to paie tithes, except that God alſo had inſtituted it in his law: which was done not only becauſe they ſhould honour him with the fruites of the earth, with proteſtation that they came all of his meere bounteous liberalitie: neither was it ſimply for the maintenance of the Miniſters of the Aultar, that is to ſay, for the maintenance of thoſe that ſerued in the temple: but becauſe they came of the ſeede of Abram. So that one part of the land belonged vntounto them, who were to take poſſeſsion therof,Gen. 12.7 as it was ſaid to Abram: Thy ſeed ſhall poſſeſse the land. Leuy ſhould hauehave bin a chief man in the houſe of Abram: and yet he was thruſt out of it: & in ſtead of him, were two chiefe men made of the houſe of Ioſeph: to wit, Ephraim and Manaſses. Here we ſee that Leuy was depriued of his enheritance, albeit …t was before aſsigned vntounto him by God him ſelfe. And that is the reaſon why his ſucceſſors are recompenſed with tithes. Now God did this for two reaſons: the firſt is, becauſe they ſhould not bee diſtracted neither from the ſeruice which was committed to their charge, ne yet from doctrine. For God choſe not the prieſts vnderunder the law, for performing of the ceremonies only: but for another reaſon of which the Prophet Malachy ſpeaketh:Mala. 2.7 that is, he ordeined them to be his Ambaſſadors, to the ende wee ſhould demand from their lippes the true knowledge & pure enterpretation of the law. Wherefore becauſe the prieſtes might hauehave leiſure inough to attend vponupon the ſeruice of the Temple, and to teach the people: the tithes were appointed for them. And for that cauſe alſo, were they diſperſed all the country ouer. They had no ſeueral and proper pertition, to ſay that they might dwell in any one certaine country as the reſt did: but were ſowen here and there: to the end there ſhould be no corner in the world where God not would hauehave his meſſengers & lawiers to keep his people in awe. Here (I ſaie) we ſee the reaſon why GOD would hauehave them to hauehave the tithes, and not buſie themſelues about tilling and ſowing of the earth. The ſecond reaſon is this, that if they had poſſeſſed the earth, God had not been knowne to be Lord and maiſter as hee was, when as Leuiticall prieſts were become as it were his Receiuers, and had ſent them in his name to take vponupon them the ſuperioritie, & to demand the homage which was due vntounto him vponupon the earth. And beſides, although the children of Iſrael receiued that which was due vntounto them by ſucceſsion and inheritance of their father Abram, yet for all that God as it were wold ſeem to ſhew vntounto them that the earth was his, & kept the proprietie therof vntounto himſelf, & that they poſſeſſed the ſame with this cōdition, that what ſoeuer they had, they muſt hold as of him, & ſhew the ſame alſo in deed & in effect to be ſo. And therwithal alſo, that there ſhould be oblations beſtowed vponupon the poore, of thoſe tithes: for it is not ſaid that the prieſts ſhuld eat and drinke vp all, but keepe themſelues within compaſſe, thereby to ſhew that they were not exempt from the generall law, but were beholden to God for the food which they did eat, and that all came from his pure & meere goodnes. We ſee then how that the tithes which were conteined in the law were eſpecially for the people of Iſrael. And yet notwithſtanding the tithes were verie common amongſt the Heathen, euen for kings, princes, and noble men. Wee ſee likewiſe by prophane hiſtories, that they were alſo exac…ed, and that in ſome countries they exacted more then in other ſome, according to the …ertilitie and goodnes of the ſoile: for it was …ot ſo great a charge to the husbandmen …hat had fatte ſoyles and plentifull bearyng groundes, to pay the eight part, as it was to …hoſe that had but leane and barren ground, to paie the tenth part. But bee as bee may, this worde Tythe or Tenth, hath beene a common and ordinary amongſt all nations. And all Princes and great men as I hauehave alreadie ſaide, ſithens the Ghoſpell was receiued, hauehave beſtowed part of the tithes towardes the maintenance of the Miniſters of the worde, as is verie great reaſon, according to the ſaying of Saint Paul, That they which miniſtred at the Aulter in the olde Teſtament were mainteined, that they which at this daie ſacrifice vntounto God after a more excellent manner, that is, which winne ſoules vntounto him, to make of them ſacrifices vntounto his maieſtie, that they ſhould alſo bee as well prouided for and mainteined: and although GOD hath not quallified how nor by what manner of reuenue they ſhould bee mainteined, yet is there a lawe for it. Now then, ſith God hath been knowne through the preaching of the Ghoſpell, a Chriſtian order and lawe hath been made, for the giuing and beſtowing of one part of tithes. And herein wee may ſee the deceit of the Pope and of his ſhauelings: for, when they handle the lawe of tithes in their Canons, they take it as if it were tranſferred to them after that Ieſus Chriſt had put an end vntounto the prieſthood of Leuy. All theſe are very leaſings, falſefying the holie ſcripture, & wickedly corrupting the ſame. For we ſee to the contrary, as hath been before ſhewed, that it is long ago ſithence, that it was not knowne what the paying of tithes was by vertue of the lawe of Moſes▪ and they were always paide either to the Emperour, or to ſome other perticuler great men. But now ſith the thing hath bin ſo ordeined (ſo therin be no abuſe, and to make men belieue contrary to all truth, that it came from the holy ſcripture: but to be taken for a politike law.) Let vsus hold that rule which Saint Paul ſetteth downe:1. Cor. 9.9.10.11.12.13. to wit, That wee muſle not the mouth of the Oxe when hee trauelleth to feede vsus: and therefore it ſtandeth with a far greater reaſon, that they which preach the doctrine of the Ghoſpell, ordeined in ſo excellent an eſtate, ſhuld not be abridged and depriued of their maintenance, but be verie well waged. Now as I hauehave alreadie ſaide, when tithes and ſuch like are beſtowed vntounto a good vſe: we muſt not ſo ſtraightly looke into the matter, as to aske the cauſe why it is ſo, as many fantaſticall fellowes will, who at this day could bee contented to turne the whole world vpſide downe ſaying, O, it is no time now to paie tithes, for ſeeing the thing hath been ſo long abuſed, it is no reaſon it ſhould any longer continue. Then muſt wee by their ſaying ſcrape out all: for they think that Chriſtianitie conſiſteth in changing the colour of the Sunne and the Moone. But if there be any thing that is to be amended, as I hauehave ſaid, as if the Papiſts hauehave brought in any falſe opinion, let that be vtterly aboliſhed. But in the meane while, let vsus hold vsus vntounto al good ordenance: to wit, let the tithes and all ſuch things that are for the maintenance of the poore, and the Miniſters: let theſe thinges bee reduced vntounto their lawfull vſe, and let not vnſaciable wide gullets deuour all. Let them not conſume them vponupon their ſuperfluities, in pompes, drunkennes, and other diſſolutenes: but let them know, that theſe are holy goods, which ought to be reſerued for the vſe of the Church, as well for the maintenance of the poore as I hauehave alreadie ſaid, as alſo for the feeding of thoſe which ſerue God and his people. Thus wee ſee, that it was fit wee ſhould touch by the way, the lawe concerning tithes: and let vsus now go on with that which followeth. Moſes now returneth to the king of Sodome, of whō he had before ſpoken: and ceaſeth to ſpeake of Melchiſedech. Hee ſaith, that the king of Sodome would hauehave nothing els but the perſonnes, and leaue all the ſpoyle to Abram: As if hee would hauehave ſaide, that hee demaunded no whit of that which was taken from him by his enemies, for hee knew verie well that Abram had wonne it by conqueſt: he onelyonly required but the perſons and his dwelling place. Wee know not whether he did this hipocritically yea or no, conſidering that all was in Abrā his hands, or whether hee thought in truth that hee was worthie of all, and that it was inough that hee and his people were reſcued from the handes of his enemies. But how euer it was, it is ſaide that Abram refuſed that offer, that hee would take nothing that was his, no not ſo much as a thread or a ſhoolatchet. That is to ſaie, not the worth of a pinne as wee commonly ſay: ſaue that, ſaith hee, which the yoong men hauehave eaten: for they came not thither to paie any reckoning, and beſides, they could hauehave no leſſe reward for ventring their liues to deliuer the Sodomites. Well ſir, as for that which they hauehave eaten, let that, I ſay, alone: but as for thoſe that came with mee Aner, Eſhcol, and Mamre, they muſt needes hauehave their portion of the ſpoyle: for I will abridge them of no whit of their benefite, neither is it for mee to impoſe a law or matter of neceſsitie vppon them: I am liberall, and therefore I can in no wiſe ſtraighten nor meaſure them. Let them then take their ſhares, as for mee, I will hauehave nothing. And for the better confirming of his ſpeech, hee ſaith, I hauehave lifted vp my hand vntounto the Lord the most high GOD, poſseſsor of heauen and earth, as if hee would hauehave ſaid, that hee had ſworne and would performe it, becauſe it was not lawfull for him to call backe his word, and ſo thereby ſtoppe his mouth about the matter. Wee ſee heere, that Abram his meaning was to eſchue all offences, when as hee refuſed to reape anie benefite of anie thing that was his. For if the warre which hee had taken in hand was lawfull, that then hee might iuſtly reſerue to himſelfe, in the iudgement of men, whatſoeuer he had taken: but beauſe he would ſhew that hee was not carried away with a couetous deſire, and that hee tooke not armes vponupon him for gaine, hee ſaid, That he would not hauehave no not ſo much as one thread of his: and that in ſaying thus, (To the end thou ſhouldeſt not ſay, that thou haſt enriched Abram it is certaine that hee was not ambitious. As oftentimes, we ſhall ſee men of great minde that do willingly deſire to enrich themſelues with other mens goods: but becauſe they feare the ſhame & reproaches of the world, they will yet for faſhions ſake, ſhew therein a kind of conſtancy. Howbeit, Abram did not ſo: but as I hauehave ſaid, hee did it becauſe hee would not hauehave the name of God through his occaſion bee euill ſpoken of. For it might bee ſaid, what I beſeech you? This man, for any thing that wee can yet ſee, hath hitherto ſhewed himſelfe to be very ſimple, and that he worſhipped God by himſelfe, and is wonderfull deuout: hee ſaith that hee forſooke his country at the commandement of God, and yet hee maketh warre, robbeth and ſpoileth, and therefore any man may ſee that hee is no better then a theefe. Here wee ſee that vnderunder the name of Abram, the name of God had been hazarded vntounto many ſlaunders. And this is the cauſe alſo why hee kept himſelfe within compaſſe. Now this is written for our learning. For, in the firſt place we are to obſerue this rule, that it is not mough that our conſciences be pure before God, but we muſt alſo procure (as S. Paul thereof ſheweth vsus an example) To bee reputed and well thought of amongſt our neighbours: And why? becauſe they might not condemne vsus, by reaſon they ſhuld hauehave this opinion of vsus that we would do no euil thing, but rather ſtir them vp to well doing. True it is, that we ſhall neuer be able to eſcape the bitings and barkings of many dogs: yea and although wee were without all blot and blemiſh, yet will they neuer leaue ſlaundering and euil ſpeaking of vsus: for the ſonne of Gnd had his part that way, and all the Prophets and Apoſtles were alſo charged with falſe reports. And therefore (as S Paul ſaith in another place) wee muſt be alwaies readie to do good, & yet to be euill ſpoken of, to be wonderfully ſcoffed at, reproched and iniuried, for that muſt be our reward: & yet notwithſtanding, we muſt as much as in vsus lieth, not giuegive any occaſion to ſuch as hunt after it, but ſtoppe their mouthes to the end the name of God, as I hauehave alreadie ſaid, be not euil ſpoken of through our default. Here we ſee then wherein we are to follow Abram, that is, wee muſt vnderſtand that we are looked vntounto on eueryevery ſide: yea and although wee were not, yet we owe this duetie vntounto our neighbours, not to giuegive any offence vntounto thoſe that are weake: who by vsus might take any euill example. For let vsus bee aſſured that there will be alwaies wicked men to ſeeke to accuſe vsus, to picke quarrels againſt vsus and defame vsus: but yet for all this, (as I hauehave alreadie ſayd,) let vsus be cleare aboard and guiltles. For it is the will of God that we ſhould be, as it were, ſet vppon a ſcaffold, to carry his name and badge, as S. Paul ſaith to the Philippians, and on the other ſide, ſhine before the wicked: and although they bee froward and peruerſe people, yet let vsus walke before them holily and godly: that thereby they may be aſhamed, not being able to finde any thing in vsus wherby we may be euill ſpoken of: and that they may by that means be made more inexcuſable, when as they ſhall ſee vsus ſerue God in integritie of life, and themſelues addicted to all fraud, villanies, and ſuch like. Thus we ſee how wee are to put in practiſe this doctrine. Now, as concerning Abram his act, wee ſee here what a good conſcience he had. For if wane be once taken in hand, we think then that it is lawfull for vsus to do what we luſt, as it is ſaid in an auncient prouerbe, That when warres are on foote, then lawes ceaſe: although in deed there is pollicie and lawe, becauſe it is then more requiſite then in the time of peace: and there muſt bee alſo a kinde of ſuperioritie, to the end eueryevery Captaine might be obeyed, that all ſouldiers might attend vppon their Enſigne or Colours, that men might not hazard themſelues at all aduentures, and alſo be verie vigilant to beware of the enemy. And therefore theſe things which concerne the factes of Armes, ought to hauehave rules, lawes, and ſtatutes: and yet notwithſtandyng it is impoſsible to hauehave anie warres without the committing of many outrages, And this is it alſo, why all ſuch as thinke to drawe their ſwordes, ought to feare and tremble as often as they thinke of the taile and ſequele that it draweth after it. For it is impoſsible but that in ſuch a mixture there muſt bee a great number of innocentes ſlaine, many houſes, fatherles children, and widowes ſacked and ſpoyled: and that the goods of ſuch as are moſt impotent, ſhall be taken from them, according as the ſouldiour ſhall finde himſelfe to want: and ouer & beſides all this, if they ſhall want munition, & that the belly thinketh it ſhall ſuffer famine, they will ſpare nothing. Thus we ſee how warre it ſelfe bringeth alwaies with it confuſion. Moreouer, they that goe a warfare, although they hauehave neuer ſo lawfull titles, and can ſhew great reaſon and cauſe, to induce them thereunto, yea and be enforced as it were of neceſsitie to follow it: yet notwithſtanding they will not ſticke to take libertie inough and diſpenſe with themſelues in whatſoeuer they do: for thus they wil ſay, If mine enemy had vanquiſhed mee, what would hee hauehave done? Doo you thinke that hee would hauehave ſpared either me or mine? Out of doubt if he had conquered mee, hee woulde hauehave put to ſacke all that I had had, all had gone to hauocke: and ſith it is ſo, why ſhould not I doo the lyke? Thus wee ſee how they which make warre diſpenſe with themſelues & take ſuch libertie, as that they thinke they do no hurt when as they ſpoile and ſcrape togither whatſoeuer commeth next to hand: and yet we ſee that Abram dealt not ſo. True it is, that when the children of Iſrael entred the land of Canaan, they ſacked the whole country before them. But why? becauſe the Lord had ſo commanded them, and therefore they could none otherwiſe do: yea they were alſo moſt rigoriouſly plagued, becauſe they ſpared the inhabitants of the land. And beſides, God threatened them, that if they left any one of them aliue, that they ſhould be as goades in their ſides, and as thornes or prickes in their eies. But in this caſe there is a perticuler reaſon: for Abram was not appointed by God to put on Armes to purge the Citie of Sodom & the neighbour Cities, of their inhabitants, nor yet to hauehave rule ouer them. For he went not onelyonly to recouer his Nephew Lot: although by that meanes God had alſo compaſsion of the Sodomites & their neighbors, becauſe he would for a little while defer the vengeance which he had prepared for them: Abram therfore knowing the reaſon why he had taken Armes vppon him, tooke not libertie, nor yet ſought cunningly to excuſe himſelfe, as ſuch as hunt after gaine do: but ſaid that hee would take nothing. And yet for all that he could not abridge Aner, Eſhcol, and Mamre, of any portion that was due vntounto them, becauſe they were men ouer whom he had no gouernment. For they came thither with him of good wil: and beeing his friends and allies ayded him, to the ende to bring backe his Nephew Lot: and therfore would in no wiſe take any of their right from them. Here on the one ſide wee ſee what a temperate man Abram was, and on the other ſide we ſee, although he tooke not the worth of a pinne, yet could it not ſo fare with him, but that he receiued thereby Ioſſe and domage, and that ſuch as were in his company could not chuſe but be ſpoyled: which thing more manifeſtly ſheweth, that whoſoeuer hee is that ſhall begin to make warre, yea although hee might be as it were as an Angell of heauen, that cared not either for gold or ſiluer, and had rather die then vouchſafe once to gaine the worth of an halfepenny, vnderunder pretence that hee had aduentured his life: yet notwithſtanding, that warre of it ſelfe bringeth alwaies with it many ſinnes and iniquities, or els wonderfull exceſſe: and although it might iuſtly be ſaid to be lawfull, yet can it not be choſen but that great outrage will be committed, and many men come home by weeping croſſe as wee ſay: for, one man ſhall hauehave his houſe ſet on fire, another ſhall be robbed, another rifled euen to his verie bedſtraw, and another ſhall be ſo ſpoyled of all his wares, as that hee ſhall bee left ſtarke bare. And therfore whenſoeuer there is open warres, there muſt needs be weeping & wailing, and wringing of hands: wherefore, wee ought continually to be admoniſhed to bee as it were cloſe fiſted: and take heede how they enter into ſuch confuſions, as that there can be found no remedy againſt them, albeit they carried ſuch a mind with them in their gouernment, as the very Angels do, as I hauehave alreadie ſaid. To bee ſhort, they that iuſtly defend themſelues, and are enforced ſo to do, ought yet ſo wiſely and warily to behaue thēſelues, as that they folow at leaſt the ſteps of our father Abram. And if it cannot otherwiſe be auoided, but that there muſt be great exceſſe, great loſſe & ſpoile committed, yet let thē at ye leaſt reſolue thus with thēſelues, not to take war in hand raſhly, of ſelf wil, and for ſpoile: but that it bee done for the iuſt defence of a country, when as it ſhalbe inuaded by ſome wicked & miſchieuous violēce. For, men may defend themſelues againſt any king or prince, if ſo be they wil ſet vponupon ſuch as are deſirous to liue peaceably, and craue their friendſhip. Let men then hauehave alwaies this regard not to be ambitious & high minded, ne yet deſire another mans wealth: or els if any man wil take armes vponupon him, let him looke wel to that which is here ſpoken of Abram▪ and conforme himſelfe after his example. For the holie Ghoſt meant not to commend him only becauſe he was not couetous, & cared not for gold nor ſiluer: but hath ſet him before vsus as a glaſſe, to the end to learne vsus what rule to follow to do the like. For, we may finde out fond excuſes inough to couer our careles ſpoiling & robbing: but that wil not ſerue our turnes without we conforme vsus vntounto the example of our father Abram. And this is it that we are to learn from this place. Howbeit, Abram contented not himſelf ſimply and plainly to ſay thus vntounto the king of Sodom: but he alſo ſweare withal, & ſaid that he had bound himſelf by an oath, to the end to ſtop all mouthes, and cut of all exceptions that the king might not go farther & ſay, wel it were better for thee to take the ſpoile: no ſaith Abram, I wil ſtand to that I hauehave ſayd. And beſides, I hauehave lifted vp my hand vntounto the Lord the moſt high God. Now this manner of ſpeech, of lifting vp the hand, is becauſe that men which are blockiſh and earthlie▪ might be put in minde when they ſweare, by ſome ſigne & token, that it is as it were to cal God to witnes as iudge. In very deed the word of it ſelf importeth as much, when as we wil ſay I proteſt before God, or as God is my witneſſe, or God plague me els. Now, when we vſe this manner of ſpeech, our haires of our heads ſhould ſtand vpright if we lye, or vſe any kinde of deceit, for God will not forſake himſelfe to agree vntounto our leaſings, for if he ſhould, hee muſt needes aduihilate his owne maieſtie. For, he is as verily true, as his eſſence is vnchangeable. The words then are ſufficient inough of themſelues: howbeit we are ſo blockiſh and dull, as that we had great need to hauehave ſome helpes to put vsus in mind, and therewithall to make vsus tremble before his maieſtie when we ſweare, & therfore we ſee why in all ages men were wont to lift vp their handes, and that by God his owne conduction. And men lifted vp their handes in a ſolemne oath, euen as wee doo when wee pray. For, when we lift vp our hands, it is as much as if we beſought God to come downe from heauen to helpe vsus: not that he chaungeth his place, but that he ſo ſpreadeth forth his power as that wee may feele him to bee preſent in graunting our petitions. Thus we ſee how by ceremonie and our outward geſture, we ſhew that our praiers conioyne vsus vntounto God, and that by them wee enter heauen through faith, and that God for his part, deſcendeth vntounto vsus, to ſhew himſelfe to bee at hand. Euen ſo alſo it is ſaide of an oath, when as we lift vp our handes, that is, as if we ſhould ſay: I call God to witneſſe, and that I am here before him when as I ſpeake: that if I deale deceitfully, it is as much as if I ſtained and violated his maieſtie. Now wee ſee the meaning of theſe words. And let vsus here note, that the oath of the faithfull, ought to be rightly weighed, two or three times: for they that vſe it, in taking the name of God alſo vpō eueryevery light occaſion of ſpeech, ſhew themſelues to be contemners thereof. For, if we reuerenced the name of God as it deſerueth, without doubt wee would not ſo vainly toſſe it vp and downe, as men vſe to toſſe Tennis balles: for when we heare othes toſſed vp and downe in many mens mouths, by that we may perceiue them to be wicked, godles, and profane men, and ſuch as in deed know not God at all. Now, they will not in any wiſe confeſſe that they know not God: for, when a man ſhall heare them both in market place and ſtreet ſweare continually: and thereupon reproue them, this by and by is their anſwere: O good ſir, I promiſe you for mine owne part, I feare God: ſurely ſir, it ſeemeth you do ſo with lye and all. For out of al doubt, if we do fear him in deed, it wold be ſeene by our ſober and wiſe taking of his name in our mouthes, & not by prophaning of the ſame. And in verie deed, when as wee ſhall throughly conſider what is the cauſe of an oath, aſſuredly wee ſhall continually prouoke God againſt vsus, if we abuſe and corrupt the ſame. For, as S. Paul ſaith, Mortall men ſweare by one greater then themſelues, Hebr. 6.16.13.and God ſweareth by himſelfe, becauſe there is none greater then himſelf. And therfore in all othes the name of God muſt be put in. It is very true, that when a man ſhal ſay, By God, it is not expreſly ſaid word by word, that God plagueth and executeth vengeance: men will not ſo ſay, but it is inogh that his name is there put in as iudge. After what ſort then ſo euer wee ſpeake, God is not to be ſo fiſted withal: and beſides, we ſhall gaine nothing at his hands to vſe any ſophiſtication with him, for without doubt the ſhame will ſtill light vponupon our own heads. Moreouer, if any man at any time would rightly deliuer an oath, it is moſt certaine that God ſhal there be named and called to witneſſe. Now, he cannot be a witneſſe without alſo he be a iudge. And beſides, there is now & then curſing and banning, that is to ſay, a man wil beſeech God to plague him as he deſerueth, when ſoeuer he abuſeth his holy name, we ſee alſo why it is ſo often ſayd in the holy ſcripture, God do thus and thus vntounto me, that is to ſay, God plague mee both in bodie and ſoule. In other places this is not expreſſed, but there is onelyonly an if, and is an interrupted kinde of ſpeech as in this place, I hauehave lifted vp my handes vntounto the Lorde most high God, if ſo be I take any thing thereof. Now what is the meaning of this? We muſt thus vnderſtand it, Let GOD bee iudge, and plague mee if I lye, and ſpeake not the truth. This broken and interrupted kinde of ſpeech, ſheweth that when wee ſhould ſweare, wee muſt bee helde backe as it were with a byt: to the ende wee do not lightly and vnaduiſedly prouoke the wrath of God. For, out of all doubt, they which ſweare often and at randon, are euerie time forſworne, becauſe they are things that goe hand in hand togither: ſo that when ſoeuer we heare any man ſweare at the Table or in the ſtreetes, a man may boldly ſay vntounto him, My friend, you do not onelyonly abuſe the name of God, but are alſo forſworne when as the name of god is thus profaned in your mouth: we are therfore to keep vsus within the bounds of ſobrietie, when as we muſt needs take the name of God ſo in our mouthes. But here by the way may riſe a queſtion: whether it was lawfull for Abram to ſweare for ſo ſmall a matter: for it is ſayd, Thou ſhalt not take the name of thy Lorde thy God in vaine. And therfore could not Abram hauehave been contented to hauehave ſayd plainly, no: I will not hauehave one iote of anie thing: but whatſoeuer hath been taken from thee. I will deliuer it thee againe with mine owne hand: for, I will not be the richer by one farthing of that is thine. A man would thinke that if he had ſaid thus it had bin inough: howbeit we ſee what the hipocriſie of men is: for, for honeſties ſake, men will offer wonderful much, and yet they which will thus ſpeake, hauehave a clean contrary meaning in their harts. Thus we ſee, that they think that a man is not boūd whē he maketh any ſuch offer in words: for they ſay, that it is but a ſuperfluous kinde of ſpeech, becauſe they thinke not that men which hauehave ſuch a ciuil courage with them, hauehave either faith or honeſtie in them, forſomuch as moſt men are ſubiect thereunto: and therefore it ſtood Abram vponupon, to ſweare. And beſides, it behoued him alſo to free himſelfe from all kinde of temptation, and ſo hold himſelfe within the compaſſe of his duetie, as that although he might lawfully enrich himſelfe with another man his goods, yet that hee ſhould then abſtain from giuing himſelfe any ſuch libertie, and withdraw himſelfe from doing any ſuch thing, by vertue of the oath which hee had ſworne. Wee ſee now hereby, that it was not without cauſe that Abram ſaid that hee had ſworne, to the end the king of Sodome ſhould by no means hauehave cauſe to reply, and alſo for that there was a law, which enforced him to abſtaine from doing of any thing that might breed an offence, and whereby God likewiſe might bee nothing eſteemed of among the heathen. Moreouer, we hauehave alſo another thing to conſider in that hee ſaith, (That hee haa lifted vp his hand vntounto the Lord God most high, poſſeſsour of heauen and earth) Euen as Melchiſedech in like ſort vſed the ſame forme when he gaue the bleſsing. For, Abram was not contented to call the name of God to witnes, but he would alſo expreſſe what maner of God it was that hee worſhipped. Wee know well inough that the world was at that time full of idolatry and ſuperſtition, & yet eueryevery man had the name of God in his mouth, euen as at this day the heathen will greatly brag that they honour God. For, the Turkes, Iewes, and Papiſts, wil not ſticke to abuſe this holy name: howbeit, it is but a polluting thereof, forſomuch as the Turkes worſhip that which they hauehave deuiſed of their owne braines, and ſo blaſpheme the liuing God. For as Saint Iohn ſaith, Hee that hath not the Sonne, hath not the Father: Ioh. 2.23.for, when as the Sonne is not honoured, the Father receiueth that as a ſhame done to himſelfe. For, his liuely image muſt not bee contemned, neither muſt there be any deſpight done vntounto his maieſtie. And therefore the Turkes worſhip nothing els but the diuell vnderunder the name of God. And as for the Papiſts, when as wee ſhall tell them that Ieſus Chriſt is our Aduocate, they can in no wiſe abide that, and yet dare they not altogither deny the holy ſcripture: for that is an hereticall and an offenſiue propoſition, becauſe men take occaſion from thence to ſay, that the men and women ſaints doo not make interceſsion for vsus. For, when we ſpeake of the free remiſsion of our ſins: and that we ought not to amuſe our ſelues about that idolatrous & moſt abominable helliſh Maſſe of theirs: they are ſo madde withall, as that to them, it were a far greater offence once to ſweare by that Idoll the Maſſe, then to blaſpheme the name of God an hundreth times. Thus then we ſee, that the religion of the papiſts is moſt helliſh. And as for the Iewes, they doo vtterly renounce our Lorde and Sauiour Ieſus Chriſt. Wee hauehave now alreadie ſhewed that the ſonne cannot be ſeperated from the father: and hauing reiected him, they hauehave ſhut themſelues cleane out of the doores, and forſaken the principall couenant which God made with them: to wit, becauſe they will not be partakers of the ſaluation which our Lorde and Sauiour Ieſus Chriſt bringeth with him. Thus we ſee how they abuſe the name of God in euerie condition. And ſo hath it been euen from Abram his time. We ſee here then why hee calleth him the Eternall, and ſoone alter the moſt high God: becauſe hee would diſcerne him from the Idols of the Heathen. For the very Heathen right well knew, that there was a moſt high and excellent heauenly nature: but yet they had euer a deſire to hauehave a warren of pety gods after their owne will & pleaſure. Abram was far from that, & ſaith, that there is none but the eternal, which is the moſt high God. And withall he addeth, Poſseſsor of heauen & earth: to ſhewe that God is not in heauen as fantaſticall heads imagine, as to ſay that he ſitteth there, onelyonly to behold that which is done in the world: & cōtenteth himſelf that he once made all things: & now letteth vsus alone ſcipping & leaping here below vp & downe like Frogs. But Abram ſheweth that he had not ſo blockiſh an opinion of his maieſty, but attributeth vntounto him an infinit power that ſpreddeth it ſelf all ouer both henen & earth. And this is done to make vsus walke in his fear, and to aduertiſe vsus that we are alwaies before his eies: & that both our wits & very thoughts ſhal come in a reckning before him: for God is not the poſſeſſor of heauen & earth to eate & feed, & to do nothing els: he is not poſſeſſor of thē to make nothing but dumbe ſhews with thē: but cōtenteth himſelf alſo with his alone & infinit maieſty, hauing in himſelf all bleſſednes.
And although hee had neuer created anie thing, yet had he been therby no whit either leſſened nor encreaſed. And therefore when he is thus called, it is to ſhew, that he hath all things in ſubiection, and that we muſt all anſwere before him: and that hee ſo ruleth the world, as that nothing is hid from him: and that his office is ſo to ſound the thoughtes, and to examine all our wordes and deeds, as that being poſſeſſor both of heauen & earth, he is alſo with all, our Lord and Iudge. Thus wee ſee why this title is impoſed vponupon him, becauſe wee might walke here as before his maieſtie. We ſhould hauehave a wiſe catch of it to hunt after ſecret corners, ſeeing that all things ſhal come to light: and if ſo be we did thinke at this day to deceiue him with our cunning ſhifts, yet will it in the end light all vponupon our owne heads. Againe, when as God is named to be poſſeſſor of heauen & earth, we are aduertiſed to louelove him as our nource Father, and to feare him as our Iudge. For, he is poſſeſſour of heauen and earth, becauſe hee is the chiefe ruler ouer vsus, and muſt appeare before his iudgement ſeate, to receiue whatſoeuer we hauehave done in our bodies, whither it be good or ill. This is the poſſeſsion which he hath in heauen and earth. Now he poſſeſſeth not this for himſelfe onelyonly: but bountifully of his infinite goodnes, beſtoweth vponupon vsus whatſoeuer we want, becauſe he hath created all things for our vſe. And therfore we cannot be but villainous ingratefull people, when as we heare the infinite power and goodnes of our God thus ſpoken of, and do by experience alſo feele the ſame, if wee endeuour not ourſelues eftſoons to louelove him, and yeeld vntounto him obedience. And vnderunder this word Heauen alſo, not only the benefites which we receiue by the Sun and Starres are ſet before vsus, but the angels likewiſe are here put in amongſt, that we might learne to conforme our ſelues like vntounto them. If then ſuch noble creatures as they are, hauehave none other regard but to apply themſelues vntounto his ſeruice: what ſhall become of vsus poore wormes of the earth, or rather ſtraying wilde beaſtes, when as wee ſhall do nothing els but rebell againſt his maieſtie, in giuing our ſelues ouer vntounto our filthy luſts & appetites. Is it not too too great a ſhame for vsus, to ſee the Angels ſo humble, as I hauehave already ſaid: & our ſelues to be ſo proud & rebellious? Here we ſee thē in ſumme what wee are to remember, that whenſoeuer we ſhall ſpeake of God, we muſt alwaies ioyne his power with his eſſence: and not ſuffer this word, God, ſo lightly to paſſe through our lippes as many men do, but wee muſt know, that as hee is eternall, and hath made all thinges, that hee hath alſo reſerued vntounto himſelfe the dominion & rule ouer our perſons, our goods, and ouer all the reſt of the creatures: and that wee muſt know that wee are to render an account vntounto him, yea and that ſuch an account as that we are yet in the meane while exhorted notwithſtanding to louelove him in deed and in truth, & ſubmit our ſelues vntounto his obedience: for he wil not only win vsus by force & violēce vnderunder the name of his maieſty, but alſo by the graces & benefits which hee beſtoweth vponupon vsus, to the end wee might bee alured to come vntounto him: ſo that in al our words, thoughts, & deeds, we alwaies hauehave regard to glorifie his holy name.
Let vsus now proſtrate our ſelues before the maieſty of our good God, in acknowledging our offences, beſeeching him ſo to touch vsus with thē, as that we may be humbled before him, & bee grieued with our ſelues and aſhamed, to the end wee may put our whole truſt in his mercy which hee hath ſhewed vntounto vsus in his only ſon, & hauehave all our refuge to him. And beſides, that hee ſo dearly redeemed vsus, as that wee endeuour to dedicate our ſelues wholy vntounto him in puritie both in body and ſoule: & do him ſuch homage as that we may ſhew that indeed we deſire not to liue to our ſelues: but yeeld our ſelues wholly to ſerue him, ſith it hath pleaſed him to receiue vsus to himſelfe. That he will not onelyonly, &c.