Sermon on the History of Melchizedek, Sermon 4
THE FOVRTH Sermon of Iuſtification.
6 Abram beleeued the Lord, and he counted that vntounto him for righteouſnes.
7 Againe he ſaid vntounto him, I am the Lorde that brought thee out of Ʋr of the Chaldees, to giuegive thee this land to inherit it.
WE ſaid yeſterday that when God had once receiued the faithfull into his grace and fauour, that he acknowledged and maketh knowne alſo that which he beſtoweth vponupon them. For by faith we receiue the holie Ghoſt, becauſe Ieſus Chriſt cannot be ſeparated from it. And therefore wee muſt needs be renewed when as we beleeue God, becauſe we apprehend his power, which hee offereth vntounto vsus to communicate with vsus in his ſonne. Now God cannot ſet light by and reiect his owne gifts: wherefore hee muſt accept of theſe workes which hee giueth vsus, not that they are worthy as we hauehave alreadie ſaid: becauſe there is alwaies ſome infirmities ſo to corrupt them, as that they are vnworthy either to be accounted of or receiued. And although God ſhould find fault & reiect whatſoeuer good that we able to thinke or doo, yet could we in no wiſe accuſe him of crueltie: And why ſo? Forſooth, becauſe they may be alwaies amended: and yet doth hee accept of that which is not worthie the acceptation, & al becauſe he acknowledgeth vsus for his children, and alſo vpholdeth vsus as by his Prophet is ſaide. If then wee aske why God alloweth of our weake affection in ſeruing of him? It is becauſe he beareth with vsus, and would not hauehave vsus marked as mercenarie and hired men, but contenteth himſelfe to ſee vsus ſerue him franklie and freelie, none otherwiſe than as a naturall father requireth at the handes of his childe. For although a childe ſhall marre that which his father ſetteth him to doo, yet is the father glad when as he hath ſeene that in very deede his meaning was to doo it well. Euen ſo fareth it with our good God, who bearing a fatherly louelove vntounto vsus, forgetteth whatſoeuer defect is in our workes and will not call them to an account.
Here (I ſay) wee ſee in ſumme, how that ouer and beſides our perſons wee are iuſtified alſo by that we doo, that is to ſay, that God accepteth both of our ſelues and of our workes alſo as righteous. And let vsus alſo ſee from whence this word Reward whereof the Scripture ſo often ſpeaketh proceedeth: For God ſheweth not onelyonly in the lawe, but alſo in the Goſpell, that they which ſerue him faithfully ſhall not loſe their labour, nor be fruſtrate of their hope. And why ſo? Verily becauſe their Reward is ſurely laide vp in heauen. But how can this agree with that which wee hauehave alreadie ſaid? That is, that if our works iuſtifie vsus, then muſt faith and the promiſes (as ſaint Paul ſaith) be of none effect. Now wee ſhall ſee them agree right well together, when as one of them ſhall depend vponupon another: But if we ſhall on the one ſide put our works in one ballance, and the grace of God in another, without doubt we ſhall find great contrarietie. Neuertheleſſe, when as wee ſay e that God hath merciemercy vponupon vsus, becauſe wee are ſinners: and that when hee hath regenerated vsus by his holy ſpirite, that hee alloweth and liketh of the good which he hath put in vsus, albeit it be nothing in reſpect of the ill that remaineth. When we ſhal ſpeake after this manner, it is as much as if wee ſhould ſay, that firſt God is mercifull vntounto vsus, and doth not impute vntounto vsus our ſinnes and iniquities, but adopteth vsus who were loſt and damned ſoules, to bee his children. And in the ſecond place, it is ſaid that hee iuſtifieth vsus alſo by our works, and that becauſe he is mercifull and will not iudge vsus rigorouſlie, neither regardeth them what they are, to eſteeme of them as worthy or meritorious: But dealeth in this behalfe as a natural louing father doth. And herein in I ſay,Math. 9.13 1. Tim. 1.13 2. Tim. 1. Tit. 3.5. is no repugnancie. And ſo although our Sauiour Ieſus Chriſt ſaith, that hee came to call ſinners and not the righteous, and although ſaint Paul alſo ſaith, that he came to call ſinners to ſaluation, and that it is not for any workes that we hauehave done, that the inheritance of the kingdome of heauen is prepared for vsus, but becauſe he is louing and kinde vntounto vsus, and is diſpoſed to beſtowe his infinite goodnes vponupon vsus: and yet for all this receiue we reward; that is to ſay, that when we hauehave ſerued God, we ſhall be rewarded, as oftentimes it is ſaide in the holy Scripture. Thus we ſee that after this ſort theſe two places which ſeeme to be repugnant one to another, agree very wel together, that is, that by Faith we are imputed righteous, and that the zeale which Phine… had in maintaining the honour of God and purging the Sanctuarie which was polluted,Num. 25.7 Pſal. 106.30.31. was imputed vntounto him for righteouſnes. Heere wee ſee when Phinees the Prieſt ſawe ſo infamous and deteſtable an act to bee committed by an Adulterer and an Adultereſſe in the Sanctuarie as could not bee a greater, and ſuch a villanie as the like was neuer heard of in Iſraell, that the Lord ſo armed him as that he ſlewe them both: and it is ſaide that it was imputed vntounto him for righteouſnes. Now this was a vertuous worke: and therefore ſhuld ſeeme that he was not iuſtified by faith; but yet as I hauehave already ſaide, this may very well hang together. For Phinees was the ſonne of Abram, and therefore God muſt be mercifull vntounto him as well as vntounto the reſt. But becauſe that God holpe him, and was reconciled vntounto him by that grace which hee beſtoweth vponupon all his choſen, euen vnderunder the old Teſtament wee ſee that God reputed it as a righteous worke. And how ſo? verily that forſomuch as there was ſome imperfection and weakenes in him, therefore muſt God as I hauehave already ſaide, ſupport him. Let vsus alſo heare what ſaint Paul ſaith, which is this,Coloſ. 1.5. that wee muſt labour powerfullie to ſerue God, for the hopes ſake which is laid vp for vsus in heauen, of which hope we hauehave heard before in the word of truth of the Gospell, where ſaint Paul ſheweth that the faithfull more couragiouſly and vehemently goe on to ſerue and honour God, and giuegive themſelues to bee charitable; becauſe they right well knowe that they ſhall not looſe their labour, as it is written. Yea, but how know they that? Forſooth by the teſtimonie of the Goſpell. Now what are the words of the Goſpel? Verily,Rom. 3. that God will bee mercifull vntounto vsus, if ſo wee beleeue in his onelie ſonne: For the righteouſnes which is there offered vsus, as ſaint Paul ſaith, hath borne witnes of the law: But is not holpen by the law: that is to ſay, by whatſoeuer works we are able to doo. But becauſe wee are grounded on the grace of our Lorde Ieſus Chriſt: This Text then ſheweth vsus, that the faithfull may bee a great deale better and more earneſtly diſpoſed to ſerue God, becauſe they knowe that their paines ſhall be accepted: And yet notwithſtanding they reſt themſelues vponupon this free goodnes which is promiſed them, becauſe they flie vntounto our Sauiour Ieſus Chriſt. Heere wee ſee how groſly the Papiſts are deceiued. For from this word Reward, they draw the word Merite, as if they would play the Alcumiſtes. Now there is great difference betweene the one and the other: For what importeth this word Merite. To Merite, is to make God bound vntounto vsus, that we might ſay, I hauehave wel deſerued this thing or that; I am worthy of it: And he which doth not acknowledge the Merite, is vnthankfull, if hee diſcharge his duetie vntounto him, vntounto whom he is bound and beholden. If we could then deſerue any thing at Gods handes, it muſt needs follow, that he for his part ſhould he beholden vntounto vsus, and doo vsus wrong if he paid vsus not that which he ought vsus. True it is that he is pur debtor; but a voluntary debtor: For hee ſhall neuer find any thing in vsus why hee ſhould be beholden vntounto vsus; but bindeth himſelfe by his promiſes. Now in very deede hee hath promiſed vsus Reward, but it is of his owne free gift, and of no deſert of ours: for that were to come from a poſte to a pudding-prick, to go ſo from one to another, and to conclude that theſe two words are all one, where there is ſo great diuerſitie. Wherefore let vsus not meruaile though the Papiſtes ſtill conclude their Arguments thus, and ſtorme when we ſay, That works cannot iuſtifie vsus. For their ſuppoſall is falſe, that is to ſay, that if GOD rewardeth thoſe that are his, that therefore he is bound to doo it, and that they are alſo worthy of it, and that their workes import ſome Merite; Nowe all this is not worth a ſtraw. The reaſon I hauehave alredy ſhewed, to wit, that when God promiſeth vsus Reward it is not becauſe that wee are worthy thereof, but becauſe it pleaſeth him to adde grace vntounto grace, and all of his meere merciemercy, goodnes and liberalitie. Now we are alwaies to keepe this in minde: and in very deede what ſhould we look for at his hands, if we had nothing but that that we deſerue? Aſſuredly, we ſhould be driuen to that vnquietnes vvhereof vvee erſt ſpake, that vve ſhould alvvaies bee in doubt and perplexed. And therefore our faith muſt bee certaine. And this is that in ſumme vvhichwhich heere vve are to remember.
Let vsus now come vntounto the wordes of Saint Iames, who ſeemeth to be contrarie vntounto S. Paul and all the reſt of the holie Scriptures, as we hauehave alreadie ſpoken:Iames. 2.24. For Saint Iames ſaith, That we are not iuſtified by faith, but by workes. A man would thinke that there could not be found two places more contrarie one to the other, as to ſay, That we are iuſtified by faith onelyonly, without works, and that we are iuſtified by workes, and not by faith, and yet notwithſtanding it is moſt certaine that S. Iames, who ſpake by the ſpirite of God, gainſaid not the doctrine which was preached and publiſhed from the beginning in the Church, ratified by the Prophets, and which hath beene laſtly more notably confirmed by our Lorde Ieſus Chriſt, and by his Apoſtles. Howbeit the ſolution is verie eaſie, when as wee ſhall looke into the drift and meaning of S. Iames: For he reaſoneth not there what true faith may do, neither doeth he ſpeake at all of true faith, but of a counterfait faith, and ſuch as is but like vntounto an image and an illuſion. For he reaſoneth there againſt ſuch as vnderunder the colour of Chriſtianitie will take libertie to do al wickednes, as at this daye there are too too many. And beſides, the diuel doth ſo beſtirre himſelfe to blind vsus, as he would make vsus beleeue that all our ſinnes are forgiuen vsus, and ſo vnderunder the name of Chriſtianitie would make vsus become verie brutiſh, and thereby peruert all. And to bring alſo the doctrine of the Goſpell & profeſſors into a ſlaunder, to the end alſo it might be thought, that the doctrine of the Goſpell did ouerthrow good workes, & would not hauehave vsus worſhip and ſerue God, as the Papiſtes at this day deſpitefully reproche vsus therewithall. VVherefore S. Iames ſeeing many diſſolute and profane people thus falſly abuſe the name of the Goſpell, and pretended the name Faith: He ſaith, well, Let mee ſee thy faith without workes, and I will ſhewe thee my faith by my workes: whereby he ſufficiently ſheweth, that his meaning was not to ſpeake of ſuch a faith as we hauehave defined: that is; that we ſhould be certaine and ſure of the goodnes of God by his word, and knowe him to be our Father through our Lorde Ieſus Chriſt. Now S. Iames ſpeaketh not of ſuch a faith as this is; and that which is not ſuch a one, cannot bring foorth workes. VVe hauehave alreadie ſaid; that by faith we receiue the ſpirite of our Lord Ieſus Chriſt. And he and his ſpirite cannot be ſeparated. And wee knowe that it is ſaid, That it is not giuen vntounto vsus onelyonly for righteouſnes, but for ſanctification alſo: that is to ſay; that wee might be purged of all the filthie luſtes of our fleſh, That we might be made like vntounto the righteouſnes of God. So then if S. Iames had ſpoken of this true faith, it had beene great follie for him to hauehave ſaid, Shewe me thy faith without workes, and I will ſhewe thee my faith by my worlds: as iſ he would hauehave ſaid; that true faith is ſo conioyned with good workes, as without them it is dead, to wit; it is no faith, as afterward he ſaith. And therefore S. Iames right well ſheweth, that he ſpake not of a faith which embraceth the promiſes of God, and by which we are certified of our ſaluation. And herein the Papiſtes do groſſely abuſe them-ſelues, to forge vntounto themſelues a faith, which they call vnformed; that is to ſay, without figure or ſhape, and ſay; that faith of it ſelfe is as it were but like a piece of earth or claye which a man ſhoulde take to dawbe withall. Here yee ſee (ſay they) what faith is. And beſides, they ſaie, that when Charitie is conioyned thereto, then it is like a pot that is made of the ſame piece or lump of earth, which before had no forme or faſhion. Thus wee ſee what a iolly imagination the Papiſtes hauehave, whereby they declare that they know not what faith is: For it is an abſolute and ſingular gift of God. And after it is ſaid. That we receiue the ſpirite of adoption, by which he ſo renueth and alſo incorporateth vsus into our Lorde Ieſus Chriſt, as that wee are made members of his bodie, and withall newe creatures. VVee ſee then that the Papiſtes knowe not theſe things, neither yet vnderſtand the principles and rudiments of Chriſtianitie no more than brute beaſtes without ſence. And vvhat a feareful thing is this that they do nothing elſe but brag of theſe things: And yet they thinke themſelues to be the greateſt diuines in the vvorld, vvhen as they hauehave made a diſtinction forſooth; betvveene vnformed and formed faith: vvhichwhich is as much as if they had ſaid; a God in vvhome is no povver nor vertue, & then a God who ſhevveth himſelfe povverfull and iuſt. And thus hauehave they forged vntounto themſelues a double faith.
And vvhy then doeth S. Iames vſe here this vvord? And vvhy do vvee vſe this vvorde, Church? This vvorde Biſhop? this ſaying Gods ſeruice? Deuotion, & Zeale? But vvhen vve ſpeake of the Papiſtes, vve neuer yeelde vntounto them in truth that they hauehave any church vvhichwhich is to be obeyed: For in deed they hauehave nothing but ſome ruynes of a Church, and a certaine canuaſsing and toſsing of ſeruice of their ovvn deuiſing, and (as they thought) to ſerue God vvithall. But that is the Church vvhere God dvvelleth by his vvorde. Aftervvard, vvhen vvee ſpeake of them, vvee vſe honourable vvordes, and yet our meaning is none other, but that they vſurpe theſe titles vvith iolly ſhevves & markes. Hovvbeit vvee do not altogether ſtand vponupon vvords. And after this manner dealeth S. Iames: for he ſtandeth not vponupon the vvorde, but taketh vponupon him to ſpeake of the friuolous vaunting vvhichwhich vvas in the mouth of theſe ſcoffers that vvould be taken for good Chriſtians, & ſaith, your faith; that is to ſaie: that faith vvhichwhich you talke of is nothing: As if vvee ſhould aske the queſtion at this day: vvhat is the Catholicke Church vvhichwhich the Papiſts ſo bragge of? Surely it is a very harlot. For vve knovve that the true Church is the ſpouſe of our Sauiour Ieſus Chriſt, vvhichwhich ought to bee purged and vvaſhed vvith his bloud,Eph. 5.27 1. Tim. 3.15. that ſhe might bee as ſaint Paul ſaith vvithout ſpot or vvrinkle, and after that to bee the piller of truth: And in ſteede hereof; beholde a den of the eues, and an harlot vvhichwhich hath corrupted all the ſeruice of God, and begot nothing but Baſtards. Thus ſhould vve ſay, and then vvee ſee that vvee ſhould not thinke ſaint Iames his phraſe of reaſoning to be ſtrange, becauſe it is an ordinarie and common thing amongſt vsus. VVe novv then firſt ſee, that vvhen it is ſaide that Faith iuſtifieth vsus, vve ſpeake not of Faith but after the accuſtomed manner. But vvhen ſaint Iames ſaith that faith vvithout vvorks is dead, it is to barre ſuch as abuſe this name and hauehave a iollitie to bragge and glorie thereof: but in deede hauehave it not. Let vsus come novv to the ſecond part, vvhen ſaint Iames ſaith that vvee are iuſtified by our vvorkes, it ſhould by this ſeeme that hee is contrary vntounto ſaint Paul. Novv vvorkes muſt not be ioined vvith faith to part halfe ſtakes vvith it, as vve hauehave already ſaid: For if that vvere ſo, then vvee ſhould neuer bee certaine and ſure. And therefore all conſideration of our vvorkes muſt needes bee excluded, or the calling vponupon God vvith true confidence, to bee taken for his children, to hope for the inheritance of the heauenly life vvhichwhich is promiſed vsus, vvorks muſt needes be laid aſide; for vvhat vvere it if vvorks iuſtified. Novv this vvorde Iustifie is not taken in ſaint Iames to be approoued before God, to reconcile vsus vntounto him, and to make him receiue vsus as his children . Hovve is it then taken? Euen as himſelf declareth it vvithout any other expoſition. For he addeth that Abram vvas iuſtified vvhen hee vvent about to offer vp in ſacrifice his ſonne Iſahack. Novv vvee neuer yet read that he ſacrificed him, to vvit, that he meant to make a ſacrifice of his ſonne vntounto God: vvhat meant hee then? Forſooth this, obedience, vvhereof vvee ſhall hereafter ſpeake, vvas it that iuſtified Abram. If vvee did ſpeake of the approouing of that vvhichwhich he had at that time done, and vvas yet not indeede done: VVee muſt therefore conclude that ſaint Iames ſpeaketh not in that place, hovv vvee are acceptable vntounto God; but how vve are made righteous. For vvhat a blockiſh ſpeech vvere this to ſay that the ſonne had begotten the Father. Novv vvee right vvell knovv that faith is the mother of righteouſnes, that is to ſay, that it is the meane and inſtrument by vvhichwhich vve are reconciled vntounto God, and allovved for his children. And therefore faith muſt go before righteouſnes: for it is the meane cauſe, the inſtrumentall or formall cauſe as vve call it.
Let vsus novv come vntounto the obedience of Abram vvhen he vvas readie to ſacrifice his ſonne: for if that be the cauſe of Abram his righteouſnes, it muſt needes be that it vvent before: For vvhat a doltiſh ſpeach vvere this, to ſay, that the corne that ſhall grovve a yere hence ſhall feede me from this day vntill this time tvvelue monethes. Novve there is not the leaſt childe in the vvorld vvhichwhich ſeeth not this. Novv, there vvas a long time part before God commaunded Abram to ſacrifice his ſonne, and yet vvas he iuſtified before. VVe ſee then, in ſumme, that vve neede not to looke for any gloſe out of ſaint Iames his vvords; he ſaith, that he vvas iuſtified, that is to ſay, that he vvas ſhevved to be iuſtified: For theſe Scoffers againſt vvhom hee contendeth ſaide, vvee are iuſtified by faith, and therefore vvhat need vve to take any great care to ſerue God, ſeeing our vvorkes are of no vvorth, neither any reckoning bee made of them in time to come. Novv firſt and formoſt they peruert all in ſaying, that there ſhall bee no reckoning made of vvorks: For they ſhal come in account vvith the grace of God. But vvhen they ſhall ſcoffingly ſay, that it is to no purpoſe to doo good vvorks, is as much as if they vvould teare Ieſus Chriſt in pieces. For by faith vve receiue him, and are vnited vntounto him vvith this condition, that he reconcileth vsus vntounto his father, putteth avvay our ſinnes, and regenerateth and gouerneth vsus by his holy ſpirit. And theſe are inſeparable thinges as vve hauehave alleaged out of ſaint Paul. Seeing then it is ſo, ſaint Iames had good cauſe to ſay, how can you be iustified without works? For Faith (ſaith he) without workes is dead. And beſides, if you bee the faithfull children of God, you can be none othervviſe iuſtified than your father Abram vvas. Novve Abram vvas ſo iuſtified as that good vvorkes vvere ioyned vvith Faith; And therefore you muſt ſhevve your ſelues like vntounto him, or elſe you mocke God, in prophaning ſo holy and ſacred a thing as the name of faith and righteouſnes is. Here vve ſee ſaint Iames his meaning out of this Text: But theſe Popiſh maſtiue Curres can no vvhit skill of this, and vvhat is the reaſon? Verily becauſe they contemne God: hovvbeit you ſhall heare them vvith open mouth talke of good vvorkes, and a man vvoulde thinke, to heare them debate thereof, that they vvere Angels, and yet you may ſee vvhat they are. And I vvould to God that the vvhole ſtate of their life vvere not altogether diſſolute; for a man ſhall finde neither Monke nor Fryar, Doctor, nor yet any of that ſhorne Rable, but they are either rybauldes, skorners of God, vvhoremongers, drunkards, blaſphemers: To bee ſhort, it ſhoulde ſeeme that they had conſpired vvith the Diuell to bring the vvhole vvorld vntounto confuſion. And yet for all this they vvil pretend good vvorks, and ſpeake of nothing elſe. And therefore it is no meruaile although they bee ſo blind. But to ſpeak but a vvord of that vvhichwhich vve hauehave explaned out of ſaint Iames vve are to note, that vve ar iuſtified but not vvithout vvorks, & yet vve are iuſtified vvithout vvorks: vvhen vve ſay that vvee are iuſtified, but not vvithout vvorkes, vve ſeparate not this. And hovv ſo? verily, becauſe that he vvho is iuſtified before God by faith, is as much to ſay; that God forgiueth him his ſinnes; beleeueth in the paſsion and death of our Lord Ieſus Chriſt, and knoweth that by his reſurrection, he receiueth life from him. So then, vvhoſoeuer beleeueth after this ſort, is not iuſtified vvithout vvorkes. And vvhy? Becauſe that God beſtovveth his holie ſpirit vponupon him, vvhichwhich ſo reformeth him, as that good vvorkes cannot be choſen but be ioyned together vvith faith. And yet is the other ſaying alſo true, to vvite, that vve are iuſtified vvithout vvorkes; that is to ſaie, vvithout any helpe of good vvorkes, ſo as vve alvvaies remain bound vntounto God. Here vvee ſee tvvo places vvithout altering the vvordes: vvherein it ſhould ſeeme they vvere altogether diuers and ſundry, as to ſay, that we are iuſtified without works, & that we are not iustified without works, howbeit the meaning is, that works are not for all this the cauſe of our ſaluation, as to make them merite any whit before God, ſo as to accept vsus according to our worthines: But it is becauſe that as I hauehave already ſaid, our Sauiour Ieſus Chriſt beareth vsus not onelyonly a ſimple grace and fauour, but a double, that is to ſay: that on the one ſide he couereth all our iniquities and offences through his pure obedience, and appeaſeth the wrath of God his father by that Sacrifice which hee offered vp once for all, to make ſatisfaction for our ſinnes: And yet hee ſo ruleth and gouerneth vsus in the meane while by his holy ſpirite whome hee hath receiued in all fulnes and reſteth vponupon him, that if ſo be we doo not abuſe his grace beſtowed vponupon vsus, we are freed from the bands of Sathan, that we might take good heede as (S. Peter ſaith) not to follow the luſts and deſires of the fleſh. This then wee ſee may ſuffice for the expoſition of this place. Nowe Moſes addeth immediately following, that God ſpake againe vntounto Abram, and ſaid: I am the Lord which brought thee out of Vr of the Chaldees to giuegive thee this Land to inherite it. Here we ſee that God reitereateth his promiſes for the confirming, nouriſhing and increaſing of Abram his faith vntill ſuch time as it was growne vntounto a full perfection. VVherevppon wee are to conclude, that although Abram was the mirrour and patterne of all the faithfull, and the very Image of righteouſnes, yet was his faith imperfect: For elſe the promiſe that is here ſet downe, were ſuperfluous. For if the faith of Abram was ſo throughly confirmed as that it coulde not bee amended; God needed not to hauehave ſpoken any more.
And why ſo? The promiſes hauehave this vſe and benefit that they draw vsus vntounto faith, and when wee hauehave gotten it, they are to leade vsus to the right way, to incourage and ſtirre vsus vp to goe on valiantly, to refreſh vsus when we are almoſt weary, to augment our vertue when it beginneth to faile and to be weake. Here (I ſay) we ſee why our Sauiour Ieſus Chriſt teſtifieth & declareth vntounto vsus of his meere goodnes that he is our God: that is, to begin faith in vsus; or els to bring it to perfection. And therefore wee muſt conclude that it was needfull for Abram to goe ſomewhat further. And hereby we ſee that although our faith be vnperfect, yet that God ceaſeth not to iuſtifie vsus. And what is the reaſon? Becauſe he imputeth not the infirmity that is in it vntounto vsus: but how euer it is, wee are here admoniſhed by this place not to bee preuented by any fooliſh opinion of our owne, as a great many of men are, who thinke themſelues to be ſuch great Clarks, as that they will not once vouchſafe to come any more vntounto the ſchoole of God. Let vsus therefore vnderſtand and know: that although our faith were greater and more powerfull than now it is; yet muſt wee be ſchollers all our life long to hauehave the word of God ſounding in our cares, and to hauehave our memories rubbed ouer & refreſhed, that we might not forget that which wee hauehave learned; that that which hath not taken deepe roote in our heartes, may receiue a better and deeper impreſſion: and that God when he hath caſt his ſeede into vsus (according to ſaint Paul his compariſon) wee may daily water it in vsus: For, it were not inough to hauehave the ſeede caſt into the grounde without God ſhoulde ſende downe raine from heauen and bedewe it: for when the husband-man ſhall hauehave done his duety in tilling the lande, it is to no purpoſe without GOD ſhould giuegive increaſe thereof from heauen. Euen ſo muſt it bee with vsus when as wee ſhall hauehave receiued the ſeede of the incorruptible life, GOD muſt raine downe from heauen; that is to ſay, hee muſt continually benefite and ſtrengthen our faith: which cannot be except we be daily inſtructed from his mouth. Let vsus nowe come to the contents of this ſentence,
I am the Lord which brought the out of Ʋr of the chaldees.
Theſe words here are inſerted for Abram to cauſe him to eſchew all Idolatry and ſuperſtition wherein he had been hertofore brought vp. For as it is often ſhewed vntounto vsus out of the holy Scripture, that we muſt not worſhip God confuſedly, nor imagine him to bee ſuch a one as we thinke: But wee muſt know what God that is which we muſt flie vntounto, and muſt bee ſeparated & diſtinguiſhed from all the imaginations & deuiſes of mans braine, whereby we ſo greatly deceiue our ſelues, and are alſo deceiued by Sathan. And that is the reaſon which S. Paul maketh in his Epiſtle to the Hebrewes, the eleuenth Chapter and the ſixth verſe: ſaying, When wee will come vntounto God, wee muſt beleeue that God is, and that hee is a rewarder of them that diligently ſeeke him. VVee cannot come then vntounto God, except we beleeue that God is, that is to ſay: we muſt not be wauering nor doubtfull; but wee muſt bee firmely and conſtantly aſſured, that that God which created heauen and earth is hee who ſheweth himſelfe vntounto vsus, and whoſe will wee knowe both by the lawe and Goſpell: and not to reaſon what God is, as the poore heathen hauehave done, who hauehave beene ſo maruellouſly tormented about it, and hauehave runne themſelues ſo farre into ſuch a Labyrinth and Maze, as that they could neuer winde themſelues out of it againe. But we know that God is manifeſted vntounto vsus in that he is beneficiall vntounto vsus for our ſaluation. And thus much for the firſt point. The ſecond is, that he is a Rewarder of them that diligently ſeeke him. Now this word Rewarder, importeth not that God rendreth that vntounto vsus which he ovveth vsus, but that vve ſhall not bee fruſtrate in putting our truſt in him. And therfore vve muſt looke after vvhat manner vvee aske him: For if vvee vvill bring our vvorkes vvith vsus; that is euen to kicke againſt God: ſo farre off is it for vsus to bee vnited vntounto him by that meanes. And ſaint Paul ſaith, that vvhen the Ievves thought to truſt in their vvorks and put their hope of ſaluation in them, that they hurt and vndid themſelues: and that vvas the cauſe of their breake necke inſteede of going forvvard. VVherefore if vve vvill ſeeke God aright, vve muſt without all doubt caſt from vsus all vaine preſumption of our ovvn ſtrength: For ſeeing he hath adopted vsus of his meere fauour and grace, it is moſt certaine, vve ſhall neuer be accepted of him, except it bee becauſe hee forgiueth vsus our ſinnes. And thus ſaith the Apoſtle, ſhall vve be aſſured; that if vve ſeeke God after this ſort, vvee ſhall neuer bee fruſtrate.
And for the ſame purpoſe is it ſaide, I am the Lorde which brought thee out of Ʋr of the Chaldees to giuegive thee this Lande to inherite it.
This is as much as if God hid bound himſelfe a newe vntounto his ſeruaunt Abram, declaring vntounto him that he ſhould not need to feare but that which he before heard ſhould be accompliſhed: and that although the effect thereof was deferred and prolonged a great while, yet muſt hee walke patiently, knowing that God ſpeaketh not in vaine: and beſides that hee hath his times and ſeaſons for the accompliſhing of his will. And that it lyeth in him and in his ſecret counſaile, and is not to be brought to follow our appetites and humours. But yet wee are to note, that God confirmed the faith of Abram by his auncient benefites: For hee faith I brought thee out of Ʋr of the Chaldees. And this made Abram to truſt a great deale more vntounto God, whenas he had already found by experience that God was his father and Sauiour. For by how much that we hauehave heretofore felt pi the goodnes, aide, and helpe of God, by ſo much more ſhould we aſſure our ſelues of him for the time to come. Thus wee ſee how the experience of the time paſt ſhould ſtill more and more aſſure vsus afterwarde. And this was the pretence of God in ſaying, I hauehave brought thee out of Ʋr of the Chaldees: As if he ſhould hauehave ſaide: it is not now onelyonly that I hauehave ſhewed my ſelfe to bee thy God, but thou haſt felt that I hauehave vpholden thee with a mighty & outſtretched arme: thou wert vtterly caſt away, and a poore damned ſoule; and yet did I take thee vntounto my ſelf, to the ende to ſaue thee. And therefore ſith I hauehave pluckt thee out of the bottomleſſe pit of hell, let my grace which thou haſt now felt, be an inuincible fortreſſe vntounto thee: and I for my part alſo will ſo continue. No we it is certaine that we hauehave this generall rule alſo from God, which is, that one grace which hee beſtoweth on vsus dravveth another vvith it; For hee is neuer vveary: and this is a ſpring that can neuer be dravvn dry, & therfore let vsus boldly dravv out of it, and vve ſhall bee ſure to find alwaies more and more to fill vsus vvithall. Thus then vve ſee what this ſaying importeth, I am the Lord which brought thee out of Ʋr of the Chaldees After that God hath ſet before vsus his maieſtie, and ſhevved himſelfe to bee the maker both of heauen and earth, hee bringeth in this as an eſpeciall matter, vvhichwhich is, that Abram had felt and knovvne him to bee ſuch a one, vvhen as hee had pluckt him out of the bottomles depth vvherein he vvas, and he addeth To giuegive thee this land to inherite it. Heere (as I hauehave already ſaid) God renueth all the promiſes vvhichwhich he had made to his ſeruant Abram, becauſe he ſhould make a collection of them. For faith ought to hauehave this priuiledg, to heap vp together vvhatſoeuer may defend it againſt all the temptations and aſſaultes of Sathan.
Here we ſee what the cauſe is of the ruine of a great many of men: that is, their negligence and ſecuritie. For, as I hauehave already ſaide, they thinke themſelues to be great Doctors, when as they hauehave learned but one ſentence out of the holy Scripture: yea, they ſuppoſe that they hauehave euen inough of it. But when they ſhall come to the tryall they vvill ſhew themſelues then to be but empty veſſels: For if the Diuel fi…d but the leaſt hole to enter into them, hee will poiſon them with his deadly poiſon: much like vntounto a broken tile vppon an houſe, for the raine that ſhall run in at the brokennes thereof will in proceſſe of time, rot the whole houſe, Euen ſo fareth it with ſuch as think themſelues too too well learned, and yet are in very deede moſt blockiſh dunces: whom the Diuell after finding an hole in, ſo entreth in thereat, as that the houſe falleth quite and cleane vntounto the ground. Now we muſt not be weary in profiring, but make a good big collection of all the promiſes of God, and alwaies hauehave a feeling of the fruit of them: and not onelyonly ſo, but wee muſt alſo labour continually to increaſe our faith as it is very needfull: becauſe it will euer be weake. And to be ſhort we muſt ſtill go on from f…ith to faith. It is ſaid that God gaue the land of Chanaan to Abram: It was in very deede already giuen him, as we hauehave heard in the twelfth Chapter.
And this was reiterated vntounto him many times: his eares were now well beaten with it. It ſhould ſeeme then that this was an vnprofitable and ſuperfluous kind of ſpeach. But as I hauehave alreadie ſaid; this was an ineſtimable benefit vntounto Abram, whenas he was thus refreſhed and comforted, that hee might not faile, but ſtill follow the holie calling of God. Moreouer, wee are to note, that God entertaineth him onelyonly with wordes: And herein we ſee what honour we are to beare him, and not diſtruſt him, although we ſee not before our eyes the effect of that which he promiſeth vsus; but hold our ſelues ſtil in ſuſpens. He ſaith, I hauehave brought thee into this land which I gaue thee. VVell, my God, thou haſt promiſed to giuegive it mee in deede: But beholde I am old and drie; when will that time come?
O, care thou not for that: for I will be mercifull vntounto thee. VVell, be it ſo. But where is the demonſtration of that which I hauehave looked for all this while. For I am at deathes dore, and am here a ſtranger, & hauehave no ſeede (as hath beene heretofore ſaid) and how ſhal I do then O Lord ? VVell, take my worde for it. This then is the nature of faith: To hauehave all our ſenſes ſubiect vntounto the will of God, and beleeue his trueth. Our eares alſo muſt be open and attentiue to receiue whatſoeuer he ſpeaketh vntounto vsus: and that when he hath once ſaid the worde; conclude, that it ſhall be ſo. But which way can that be? O, we are not to reaſon that; neither is it in our diſpoſition: But wee muſt leaue it vntounto the counſell and will of God, as we hauehave alreadie ſaid. This then is the honour winch wee muſt do vntounto GOD; euen to beleeue his holy worde. More ouer, wee are ſtill to obſerue that which hath heretofore been ſpoken, that is to ſaye: That God ſimply gaue the land of Chanaan vntounto his ſeruaunt Abraham for a pawne, to the end he ſhould not muſe to him ſelfe, nor trouble his head about it: For then had Abraham had but a colde pull, if he had had nothing elſe but that land. But without doubt he was led by another ſpirite, which is: Hee ſawe the verie day of our Sauiour Ieſus Chriſt; as in the Goſpell according to Iohn it is written. And beſides, he confeſſed himſelfe to be but a Pylgrime here in this world: and therefore looked for his inheritance elſewhere. And where it is ſaide: that this lande was giuen him for to inherit; that was not the marke which he ſhot at: his minde was not ſet thereon; but had a further reache. For, by reaſon (as wee hauehave alreadie ſaide) that hee forſooke his natiue countrey, and left it, to liue in a ſtrange and an vnknowen place: it muſt needes be, that his minde was altogether occupied about:the heuenly inheritance. So then we are here to note: that although the lande of Chanaan is here called his inheritance, as alſo Gods houſe and reſting place: yet is it but as a pawne; or to ſpeake more properly, but as an earneſt pennie: For a pawne importeth as much at the leaſt as the full worth of the thing which wee are to be aſſured of. But an earneſt pennie is, as a man would ſaye, nothing. And to giuegive a pennie, as we call it, vntounto God, for a bargaine worth an hundreth thouſand crownes and more is nothing. For of what worth is that piece which wee giuegive? forſooth of no value. Now, can a potte… or gallen of wine be worth a great poſſeſsion or lande that is able to enrich three or fouremen? And yet, be as be may, this earneſt pennie is deſtined vntounto ſuch an vſe. And therefore this lande of Chanaan was the inheritance of all the children of Abraham, and of as manie as hauehave deſcended of his lyne: but yet ſo, as that it vvas but an earneſt penie for heauen: Inſomuch, that the verie faithful looked not ſo much vntounto that, neither yet ſet ſo their mindes on it; But ſetled their cogitations & thoughts a great deale higher. VVe ſee then, vvhether God meant to call Abram, as if he had ſaid; that he did him no vvrong in leauing him to languiſh: Becauſe he was ſure that the promiſes ſhould be performed: & therfore not to ſtand vpō his ovvn vvit. And vvhy ſo?
Becauſe he was to looke vntounto him that ſpake the worde, who was the vnchangeable God. Now by reaſon that wee our ſelues are ſo changeable as that our mindes alter eueryevery minute; VVee therefore grieue and vexe, when we ſee that God perfourmeth not that at the verie firſt, which he hath promiſed vsus. And becauſe wee ſee our liues to be ſo ſhort; and the time wee hauehave to liue, to be but as a ſhadow which fleeteth ſodainely away; wee thinke that GOD will neuer come time enough: wherefore wee muſt learne to correct this fault, by theſe words that wee heare here to be ſpoken to Abram: I am the Lorde which changeth not. And beſides, wee heare what is ſaid in other places:The ſong of Moſes. Pſal. 90.4 2. Pet. 4.8. That a thouſand yeares are but as one day with him. And Saint Peter alſo ſaith: That in the laſt dayes there ſhall come mockers who ſhall ſay: where is the promiſe of his comming? as though the threatnings & promiſes of God were of none effect. No, no, (ſaith he) deceiue not your ſelues: he will accompliſh whatſoeuer he hath ſpoken, though it be late: For a thouſand yeares with him, are as but one day: And therefore wee muſt looke a great deale higher, and knowe, that ſith it is the Lord that hath ſaid it, and neuer changeth; that he will do that which he hath ſpoken, but not whenas it pleaſeth vsus; but whenas he knoweth it to be beſt: firſt for his owne glorie; and next, for our ſaluation and good: neither muſt we be ouer earneſt, nor yet ouer remiſe and ſlacke; but goe out of our ſelues & come vntounto him, in whome is no inconſtancie nor ſhewe of change, for he is the Lorde. And let vsus learne thus much: that when hee hath once ſpoken the worde, that it is enough; becauſe his worde is an infallible trueth.
Furthermore, let vsus acknowledge his goodnes in ſupporting and bearing with our weaknes herein, becauſe he ſpeaketh not onelyonly once, but putteth vsus ſtill in remembrance of his promiſes: meaning thereby to hauehave vsus profit and be confirmed by them all the dayes of our life; and not beleeue him onelyonly for a day or two, but for euer. And let vsus be guided and gouerned by his power, not onelyonly all our life long, but euen in death alſo, vntil ſuch time as we are come vntounto his kingdom, where we ſhal neuer neede to be more ſpoken vntounto; neither hauehave neede either of Faith or yet any other ſuch like things: For then ſhall we enioy the full brightnes of that, which wee doe now but ſee in the darke; and ſee him face to face, as it were in a glaſſe.
Let vsus now proſtrate our ſelues before the Maieſtie of our good God, and acknowledge our ſinnes; beſeeching him to cauſe vsus ſo to feele them, as that they may humble vsus before him, and make vsus continually grone vnderunder the burthen of our iniquities, vntill ſuch time as he hath freed vsus from this bondage of ſinne, vvherein vve are, and hauehave a ſingular deſire to conforme our ſelues vntounto his holy vvill, and not liue vntounto our ſelues, but vntounto our Lord Ieſus Chriſt, vvho hath ſo dearly redeemed vsus, gaue him ſelfe to death for our ſinnes, and roſe againe for our iuſtification. That it vvould pleaſe him not to graunt vntounto vsus onelyonly this grace; but vntounto all people and Nations of the earth, &c.
FINIS.