THE THIRD SERMON of Melchizedek

wherein is treated of the use and right of tithes, and also of an oath.

Gen. Cap. 14. And Abram gave a tithe of all unto Melchizedek.

21 Then the king of Sodom said to Abram, give me the persons and take the goods to thyself.

22 And Abram said to the king of Sodom, I have lifted up mine hand unto the Lord the most high God, possessor of heaven and earth.

23 That I will not take of all that is thine, so much as a thread or shoe latchet, lest thou shouldst say, I have made Abram rich.

24 Save only that which the young men have eaten, and the portion of the men who went with me, Aner, Eshcol, and Mamre, let them take their parts.

It was yesterday handled by us at large, that Melchizedek, of whom mention here is made, was a figure and image of our Lord and Saviour Jesus Christ because he was in dignity above Abram, who was the Father of the Church: and as it is likewise said in the Psalms, That the Redeemer that was to come, should not only be a king but also a priest after the order of Melchizedek. We have also showed why all this was spoken, to what purpose it serves us, and what benefit we receive thereby. Lastly, the blessing likewise was set forth, that is, that through the power of the office and order which was in Melchizedek, Abram was blessed, thereby to show that all our prayers should be abominable before the majesty of God and be able to obtain nothing at his hands, without Jesus Christ made intercession for us, which office is attributed unto him in the holy scripture.

Now it is here said, That Abram gave a tithe of all unto Melchizedek. This therefore declares a priestly dignity that was in Melchizedek, as is well remembered by the Apostle. We must not thereupon, certainly collect, whether these words have relation to the spoil or to Abram his own goods. For seeing he received no part of the spoil to benefit himself, it is not likely that he meant to give unto Melchizedek that thing which he took not to be his own. But he had another manner of reason and diversity of his acknowledgment unto God, and to apply the benefit unto his own use, for the enriching of himself. Nevertheless, however it is, it is sufficient that we hold that which is certain, that is to say, that Abram protests that he acknowledged Melchizedek to be God's priest. For if he had served idols or usurped any dignity which belonged not unto him, Abram had done very ill in giving him tithe: because we know, that to offer sacrifice unto idols is to honor them and to forsake God. This oblation then of Abram must needs testify and approve the priesthood of Melchizedek. And therefore we see why the Apostle comparing the ancient priesthood of the law with the priesthood of our Lord and Saviour Jesus Christ, says, that Levi, which was yet in Abram's loins, paid tithes: that is to say, was subject to that law.

We might also allege the like of Judah, of whom our Saviour Christ came. However, that is easily answered, to wit, that Melchizedek cannot be separated from our Lord and Saviour Jesus Christ because he represents him, and that all the excellency which in him depends hereon, in that he is the figure of Jesus Christ. And therefore the Apostle by great reason shows, that he to whom the right of tithes by the law appertained, was yet notwithstanding under Melchizedek. We must therefore from hence conclude, that our Lord and Saviour Jesus Christ is far more excellent than ever was Aaron or yet all his successors, albeit they were in that respect separated as it were from the company of men.

And when the priest had all his priestly garments upon him, it was but to show that he was as an Angel of God, which might come near unto his majesty: being a Mediator to blot out the iniquities and transgressions of the people. And notwithstanding that all this was so, yet nevertheless, the Apostle shows that our Lord and Saviour Jesus Christ far excelled him in honor, and must be exalted above all the figures of the law, that men thereby might see him to be the very truth and substance of them all. And that although men did take all the shadows that ever were for a time, yet should they profit nothing, and should be all of none effect, except they came to the true pattern.

Let us therefore well consider, that when Abram offered all the tithes to Melchizedek, that it was to show, that although God should establish soon after an order of priesthood in his people, yet that it did not at all derogate from the priesthood of our Lord and Saviour Jesus Christ, which was already figured in the person of Melchizedek, as it was at that time already established. Moreover, as concerning the giving of tithes unto the priests, we see that Abram 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 forward thereunto.

For, Moses does not recite here, this to be a thing done at random and without reason: but rather declares that God ratified the office of Melchizedek, for as much as he meant to make him his priest, and that Abram acknowledged him to be so. However, we must not from hence gather that there was any general law for the same, nor yet that the faithful were bound to pay tithes, except that God also had instituted it in his law: which was done not only because they should honor him with the fruits of the earth, with protestation that they came all of his mere bounteous liberality: neither was it simply for the maintenance of the Ministers of the Altar, that is to say, for the maintenance of those that served in the temple: but because they came of the seed of Abram. So that one part of the land belonged unto them, who were to take possession thereof, as it was said to Abram: "Your seed shall possess the land." Levi should have been a chief man in the house of Abram: and yet he was thrust out of it: and in stead of him, two chief men were made of the house of Joseph: to wit, Ephraim and Manasseh.

Here we see that Levi was deprived of his inheritance, albeit it was before assigned unto him by God himself. 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 be distracted neither from the service which was committed to their charge, nor yet from doctrine. For God chose not the priests under the law, for performing of the ceremonies only: but for another reason of which the Prophet Malachi speaks: that is, he ordained them to be his Ambassadors, to the end we should demand from their lips the true knowledge and pure interpretation of the law.

Wherefore because the priests might have leisure enough to attend upon the service 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 over. They had no several and proper partition, to say that they might dwell in any one certain country as the rest did: but were sown here and there: to the end there should be no corner in the world where God would not have his messengers and lawgivers to keep his people in awe.

Here (I say) we see the reason why GOD would have them to have the tithes, and not busy themselves about tilling and sowing of the earth. The second reason is this, that if they had possessed the earth, God had not been known to be Lord and master as he was, when as Levitical priests were become as it were his Receivers, and had sent them in his name to take upon them the superiority, and to demand the homage which was due unto him upon the earth.

And besides, although the children of Israel received that which was due unto them by succession and inheritance of their father Abram, yet for all that God as it were would seem to show unto them that the earth was his, and kept the propriety thereof unto himself, and that they possessed the same with this condition, that whatever they had, they must hold as of him, and show the same also in deed and in effect to be so. And therewithal also, that there should be oblations bestowed upon the poor, of those tithes: for it is not said that the priests should eat and drink up all, but keep themselves within compass, thereby to show that they were not exempt from the general law, but were beholden to God for the food which they did eat, and that all came from his pure and mere goodness.

We see then how that the tithes which were contained in the law were especially for the people of Israel. And yet notwithstanding the tithes were very common amongst the Heathen, even for kings, princes, and noble men. We see likewise by profane histories, that they were also exacted, and that in some countries they exacted more than in others, according to the fertility and goodness of the soil: for it was not so great a charge to the husbandmen that had fat soils and plentiful bearing grounds, to pay the eighth part, as it was to those that had but lean and barren ground, to pay the tenth part.

But be as it may, this word Tithe or Tenth, has been a common and ordinary among all nations. And all Princes and great men as I have already said, since the Gospel was received, have bestowed part of the tithes towards the maintenance of the Ministers of the word, as is very great reason, according to the saying of Saint Paul, "That they which ministered at the Altar in the old Testament were maintained, that they which at this day sacrifice unto God after a more excellent manner, that is, which win souls unto him, to make of them sacrifices unto his majesty, that they should also be as well provided for and maintained: and although GOD has not qualified how nor by what manner of revenue they should be maintained, yet is there a law for it.

Now then, since God has been known through the preaching of the Gospel, a Christian order and law have been made, for the giving and bestowing of one part of tithes. And herein we may see the deceit of the Pope and of his followers: for, when they handle the law of tithes in their Canons, they take it as if it were transferred to them after that Jesus Christ had put an end unto the priesthood of Levi. All these are very lies, falsifying the holy scripture, and wickedly corrupting the same. For we see to the contrary, as has been before showed, that it is long ago since, that it was not known what the paying of tithes was by virtue of the law of Moses, and they were always paid either to the Emperor, or to some other particular great men.

But now since the thing has been so ordained (so there be no abuse, and to make men believe contrary to all truth, that it came from the holy scripture: but to be taken for a politic law.) Let us hold that rule which Saint Paul sets down: to wit, That we must not muzzle the mouth of the Ox when he travels to feed us: and therefore it stands with a far greater reason, that they who preach the doctrine of the Gospel, ordained in so excellent a state, should not be abridged and deprived of their maintenance, but be very well waged.

Now as I have already said, when tithes and such like are bestowed unto a good use: we must not so strictly look into the matter, as to ask the cause why it is so, as many fantastical fellows will, who at this day could be contented to turn the whole world upside down saying, "O, it is no time now to pay tithes, for seeing the thing has been so long abused, it is no reason it should any longer continue." Then must we by their saying scrape out all: for they think that Christianity consists in changing the color of the Sun and the Moon.

But if there be anything that is to be amended, as I have said, as if the Papists have brought in any false opinion, let that be utterly abolished. But in the meantime, let us hold unto all good ordinance: to wit, let the tithes and all such things that are for the maintenance of the poor, and the Ministers: let these things be reduced unto their lawful use, and let not insatiable wide gullets devour all. Let them not consume them upon their superfluities, in pomps, drunkenness, and other dissoluteness: but let them know, that these are holy goods, which ought to be reserved for the use of the Church, as well for the maintenance of the poor as I have already said, as also for the feeding of those who serve God and his people.

Thus we see, that it was fit we should touch by the way, the law concerning tithes: and let us now go on with that which follows. Moses now returns to the king of Sodom, of whom he had before spoken: and ceases to speak of Melchizedek. He says, that the king of Sodom would have nothing else but the persons, and leave all the spoil to Abram: As if he would have said, that he demanded no whit of that which was taken from him by his enemies, for he knew very well that Abram had won it by conquest: he only required but the persons and his dwelling place.

We know not whether he did this hypocritically yea or no, considering that all was in Abram his hands, or whether he thought in truth that he was worthy of all, and that it was enough that he and his people were rescued from the hands of his enemies. But however it was, it is said that Abram refused that offer, that he would take nothing that was his, no not so much as a thread or a shoelatchet. That is to say, not the worth of a pin as we commonly say: save that, says he, which the young men have eaten: for they came not thither to pay any reckoning, and besides, they could have no less reward for venturing their lives to deliver the Sodomites.

Well sir, as for that which they have eaten, let that, I say, alone: but as for those that came with me Aner, Eshcol, and Mamre, they must needs have their portion of the spoil: for I will abridge them of no whit of their benefit, neither is it for me to impose a law or matter of necessity upon them: I am liberal, and therefore I can in no wise straighten nor measure them. Let them then take their shares, as for me, I will have nothing.

And for the better confirming of his speech, he says, "I have lifted up my hand unto the Lord the most high GOD, possessor of heaven and earth," as if he would have said, that he had sworn and would perform it, because it was not lawful for him to call back his word, and so thereby stop his mouth about the matter. We see here, that Abram's meaning was to eschew all offenses, when as he refused to reap any benefit of anything that was his. For if the war which he had taken in hand was lawful, that then he might justly reserve to himself, in the judgment of men, whatever he had taken: but because he would show that he was not carried away with a covetous desire, and that he took not arms upon him for gain, he said, That he would not have no not so much as one thread of his: and that in saying thus, "To the end thou shouldst not say, that thou hast enriched Abram," it is certain that he was not ambitious. As oftentimes, we shall see men of great mind that do willingly desire to enrich themselves with other men's goods: but because they fear the shame and reproaches of the world, they will yet for fashion's sake, show therein a kind of constancy.

Howbeit, Abram did not so: but as I have said, he did it because he would not have the name of God through his occasion be evil spoken of. For it might be said, what I beseech you? This man, for anything that we can yet see, hath hitherto showed himself to be very simple, and that he worshipped God by himself, and is wonderfully devout: he saith that he forsook his country at the commandment of God, and yet he maketh war, robbeth and spoileth, and therefore any man may see that he is no better than a thief. Here we see that under the name of Abram, the name of God had been hazarded unto many slanders. And this is the cause also why he kept himself within compass.

Now this is written for our learning. For, in the first place, we are to observe this rule, that it is not enough that our consciences be pure before God, but we must also procure (as S. Paul thereof showeth us an example) To be reputed and well thought of amongst our neighbors: And why? because they might not condemn us, by reason they should have this opinion of us that we would do no evil thing, but rather stir them up to well doing.

True it is, that we shall never be able to escape the bitings and barkings of many dogs: yea and although we were without all blot and blemish, yet will they never leave slandering and evil speaking of us: for the son of God 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) we must be always ready to do good, and yet to be evil spoken of, to be wonderfully scoffed at, reproached and injured, for that must be our reward: and yet notwithstanding, we must as much as in us lies, not give any occasion to such as hunt after it, but stop their mouths to the end the name of God, as I have already said, be not evil spoken of through our default.

Here we see then wherein we are to follow Abram, that is, we must understand that we are looked unto on every side: yea and although we were not, yet we owe this duty unto our neighbors, not to give any offense unto those that are weak: who by us might take any evil example. For let us be assured that there will be always wicked men to seek to accuse us, to pick quarrels against us and defame us: but yet for all this, (as I have already said,) let us be clear aboard and guiltless. For it is the will of God that we should be, as it were, set upon 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 be froward and perverse people, yet let us walk before them holily and godly: that thereby they may be ashamed, not being able to find anything in us whereby we may be evil spoken of: and that they may by that means be made more inexcusable, when as they shall see us serve God in integrity of life, and themselves addicted to all fraud, villainies, and such like.

Thus we see how we are to put in practice this doctrine. Now, as concerning Abram his act, we see here what a good conscience he had. For if one be once taken in hand, we think then that it is lawful for us to do what we lust, as it is said in an ancient proverb, "That when wars are on foot, then laws cease": although in deed there is policy and law, because it is then more requisite than in the time of peace: and there must be also a kind of superiority, to the end every Captain might be obeyed, that all soldiers might attend upon their Ensign or Colors, that men might not hazard themselves at all adventures, and also be very vigilant to beware of the enemy.

And therefore these things which concern the facts of Arms, ought to have rules, laws, and statutes: and yet notwithstanding it is impossible to have any wars without the committing of many outrages, And this is it also, why all such as think to draw their swords, ought to fear and tremble as often as they think of the tail and sequel that it draweth after it. For it is impossible but that in such a mixture there must be a great number of innocents slain, many houses, fatherless children, and widows sacked and spoiled: and that the goods of such as are most impotent, shall be taken from them, according as the soldier shall find himself to want: and over and besides all this, if they shall want munition, and that the belly thinketh it shall suffer famine, they will spare nothing.

Thus we see how war itself brings always with it confusion. Moreover, they that go a warfare, although they have never so lawful titles, and can show great reason and cause, to induce them thereunto, yea and be enforced as it were of necessity to follow it: yet notwithstanding they will not stick to take liberty enough and dispense with themselves in whatsoever they do: for thus they will say, "If mine enemy had vanquished me, what would he have done? Do you think that he would have spared either me or mine? Out of doubt if he had conquered me, he would have put to sack all that I had had, all had gone to havock: and since it is so, why should not I do the like?"

Thus we see how they who make war dispense with themselves and take such liberty, as they think they do no hurt when they spoil and scrape together whatever comes next to hand; and yet we see that Abram dealt not so. True it is, that when the children of Israel entered 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 rigorously plagued, because they spared the inhabitants of the land. And besides, God threatened them, that if they left any one of them alive, that they should be as goads in their sides, and as thorns or pricks in their eyes. But in this case there is a particular reason: for Abram was not appointed by God to put on arms to purge the City of Sodom & the neighbor Cities, of their inhabitants, nor yet to have rule over them. For he went not only to recover his Nephew Lot: although by that means 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 therefore knowing the reason why he had taken arms upon him, took not liberty, nor yet sought cunningly to excuse himself, as such as hunt after gain do: but said that he would take nothing. And yet for all that he could not abridge Aner, Eshcol, and Mamre, of any portion that was due unto them, because they were men over whom he had no government. For they came thither with him of good will: and being his friends and allies aided him, to the end to bring back his Nephew Lot: and therefore would in no wise take any of their right from them. Here on the one side we see what a temperate man Abram was, and on the other side we see, although he took not the worth of a pin, yet could it not so fare with him, but that he received thereby loss and damage, and that such as were in his company could not choose but be spoiled: which thing more manifestly showeth, that whosoever he is that shall begin to make war, yea although he might be as it were as an Angel of heaven, that cared not either for gold or silver, and had rather die than vouchsafe once to gain the worth of a halfpenny, under pretense that he had adventured his life: yet notwithstanding, that war of itself bringeth always with it many sins and iniquities, or else wonderful excess: and although it might justly be said to be lawful, yet can it not be chosen but that great outrage will be committed, and many men come home by weeping cross as we say: for, one man shall have his house set on fire, another shall be robbed, another rifled even to his very bedstraw, and another shall be so spoiled of all his wares, as that he shall be left stark bare.

And therefore whenever there are open wars, there must needs be weeping & wailing, and wringing of hands: wherefore, we ought continually to be admonished to be as it were close fisted: and take heed 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 government, as the very Angels do, as I have already said. To be short, they that justly defend themselves, and are enforced so to do, ought yet so wisely and warily to behave themselves, as that they follow at least the steps of our father Abram. And if it cannot otherwise be avoided, but that there must be great excess, great loss & spoil committed, yet let them at the least resolve thus with themselves, not to take war in hand rashly, of self-will, and for spoil: but that it be done for the just defense of a country, when as it shall be invaded by some wicked & mischievous violence. For, men may defend themselves against any king or prince, if so be they will set upon such as are desirous to live peaceably, and crave their friendship. Let men then have always this regard not to be ambitious & high minded, nor yet desire another man's wealth: or else if any man will take arms upon him, let him look well to that which is here spoken of Abram, and conform himself after his example. For the holy Ghost meant not to commend him only because he was not covetous, & cared not for gold nor silver: but hath set him before us as a glass, to the end to learn us what rule to follow to do the like.

For, we may find out fond excuses enough to cover our careless spoiling & robbing: but that will not serve our turns without we conform ourselves unto the example of our father Abram. And this is it that we are to learn from this place.

However, Abram contented not himself simply and plainly to say thus unto the king of Sodom: but he also swore withal, & said that he had bound himself by an oath, to the end to stop all mouths, and cut off all exceptions that the king might not go farther & say, well it were better for thee to take the spoil: no says Abram, I will stand to that I have said. And besides, I have lifted up my hand unto the Lord the most high God.

Now this manner of speech, of lifting up the hand, is because that men which are blockish and earthly, might be put in mind when they swear, by some sign & token, that it is as it were to call God to witness as judge. In very deed the word of itself importeth as much, when as we will say I protest before God, or as God is my witness, or God plague me else. Now, when we use this manner of speech, our hairs of our heads should stand upright if we lie, or use any kind of deceit, for God will not forsake himself to agree unto our leasings, for if he should, he must needs adulate his own majesty. For, he is as verily true, as his essence is unchangeable.

The words then are sufficient enough of themselves: however, we are so blockish and dull, as that we had great need to have some helps to put us in mind, and therewithal to make us tremble before his majesty when we swear, & therefore we see why in all ages men were wont to lift up their hands, and that by God his own conduction. And men lifted up their hands in a solemn oath, even as we do when we pray.

For, when we lift up our hands, it is as much as if we besought God to come down from heaven to help us: not that he changes his place, but that he so spreads forth his power as that we may feel him to be present in granting our petitions. Thus we see how by ceremony and our outward gesture, we show that our prayers conjoin us unto God, and that by them we enter heaven through faith, and that God for his part, descendeth unto us, to show himself to be at hand.

Even so also it is said of an oath, when as we lift up our hands, that is, as if we should say: I call God to witness, and that I am here before him when as I speak: that if I deal deceitfully, it is as much as if I stained and violated his majesty. Now we see the meaning of these words.

And let us here note, that the oath of the faithful, ought to be rightly weighed, two or three times: for they that use it, in taking the name of God also upon every light occasion of speech, show themselves to be contemners thereof. For, if we reverence the name of God as it deserves, without doubt we would not so vainly toss it up and down, as men use to toss Tennis balls: for when we hear oaths tossed up and down in many men's mouths, by that we may perceive them to be wicked, godless, and profane men, and such as in deed know not God at all.

Now, they will not in any wise confess that they know not God: for, when a man shall hear them both in market place and street swear continually: and thereupon reprove them, this by and by is their answer: O good sir, I promise you for mine own part, I fear God: surely sir, it seemeth you do so with lie and all. For out of all doubt, if we do fear him indeed, it would be seen by our sober and wise taking of his name in our mouths, & not by profaning of the same.

And in very deed, when as we shall thoroughly consider what is the cause of an oath, assuredly we shall continually provoke God against us, if we abuse and corrupt the same. For, as S. Paul saith, Mortal men swear by one greater than themselves, and God swears by himself, because there is none greater than himself. And therefore in all oaths the name of God must be put in.

It is very true, that when a man shall say, By God, it is not expressly said word by word, that God plagues and executes vengeance: men will not so say, but it is enough that his name is there put in as judge. After what sort then soever we speak, God is not to be so fisted withal: and besides, we shall gain nothing at his hands to use any sophistication with him, for without doubt the shame will still light upon our own heads.

Moreover, if any man at any time would rightly deliver an oath, it is most certain that God shall there be named and called to witness. Now, he cannot be a witness without also he be a judge.

And besides, there is now and then cursing and banning, that is to say, a man will beseech God to plague him as he deserves, whenever he abuses his holy name. We see also why it is so often said in the holy scripture, God do thus and thus unto me, that is to say, God plague me both in body and soul. In other places, this is not expressed, but there is only an if, and is an interrupted kind of speech as in this place, I have lifted up my hands unto the Lord most high God, if so be I take anything thereof.

Now what is the meaning of this? We must thus understand it, Let GOD be judge, and plague me if I lie, and speak not the truth. This broken and interrupted kind of speech shows that when we should swear, we must be held back as it were with a bit: to the end we do not lightly and unadvisedly provoke the wrath of God. For, out of all doubt, they which swear often and at random, are every time forsworn, because they are things that go hand in hand together: so that whenever we hear any man swear at the Table or in the streets, a man may boldly say unto him, My friend, you do not only abuse the name of God, but are also forsworn when as the name of god is thus profaned in your mouth: we are therefore to keep ourselves within the bounds of sobriety when as we must needs take the name of God so in our mouths.

But here by the way may rise a question: whether it was lawful for Abram to swear for so small a matter: for it is said, Thou shalt not take the name of thy Lord thy God in vain. And therefore could not Abram have been contented to have said plainly, no: I will not have one jot of anything: but whatsoever has been taken from thee. I will deliver it thee again with mine own hand: for, I will not be the richer by one farthing of that is thine. A man would think that if he had said thus it had been enough: however, we see what the hypocrisy of men is: for, for honesty's sake, men will offer wonderful much, and yet they which will thus speak, have a clean contrary meaning in their hearts.

Thus we see, that they think that a man is not bound when he makes any such offer in words: for they say, that it is but a superfluous kind of speech because they think not that men which have such a civil courage with them, have either faith or honesty in them, for so much as most men are subject thereunto: and therefore it stood Abram upon, to swear. And besides, it behooved him also to free himself from all kind of temptation, and so hold himself within the compass of his duty, as that although he might lawfully enrich himself with another man his goods, yet that he should then abstain from giving himself any such liberty, and withdraw himself from doing any such thing, by virtue of the oath which he had sworn.

We see now hereby, that it was not without cause that Abram said that he had sworn, to the end the king of Sodom should by no means have cause to reply, and also for that there was a law, which enforced him to abstain from doing of anything that might breed an offence, and whereby God likewise might be nothing esteemed of among the heathen.

Moreover, we have also another thing to consider in that he says, (That he has lifted up his hand unto the Lord God most high, possessor of heaven and earth) Even as Melchisedech in like sort used the same form when he gave the blessing. For, Abram was not contented to call the name of God to witness, but he would also express what manner of God it was that he worshipped.

We know well enough that the world was at that time full of idolatry and superstition, and yet every man had the name of God in his mouth, even as at this day the heathen will greatly brag that they honor God. For, the Turks, Jews, and Papists, will not stick to abuse this holy name: however, it is but a polluting thereof, for so much as the Turks worship that which they have devised of their own brains, and so blaspheme the living God.

For as Saint John says, He that hath not the Son, hath not the Father: for, when as the Son is not honored, the Father receives that as a shame done to himself. For, his lively image must not be contemned, neither must there be any despite done unto his majesty. And therefore the Turks worship nothing else but the devil under the name of God.

And as for the Papists, when we shall tell them that Jesus Christ is our Advocate, they can in no wise abide that, and yet dare they not altogether deny the holy scripture: for that is a heretical and an offensive proposition, because men take occasion from thence to say that the men and women saints do not make intercession for us. For, when we speak of the free remission of our sins: and that we ought not to amuse ourselves about that idolatrous and most abominable hellish Mass of theirs: they are so mad with all, as that to them, it were a far greater offence once to swear by that Idol the Mass, than to blaspheme the name of God a hundred times.

Thus then we see, that the religion of the Papists is most hellish. And as for the Jews, they do utterly renounce our Lord and Saviour Jesus Christ. We have now already showed that the son cannot be separated from the father: and having rejected him, they have shut themselves clean out of the doors, and forsaken the principal covenant which God made with them: to wit, because they will not be partakers of the salvation which our Lord and Saviour Jesus Christ brings with him. Thus we see how they abuse the name of God in every condition. And so has it been even from Abram his time.

We see here then why he calls him the Eternal, and soon after the most high God: because he would discern him from the Idols of the Heathen. For the very Heathen right well knew that there was a most high and excellent heavenly nature: but yet they had ever a desire to have a warren of petty gods after their own will and pleasure. Abram was far from that, and says, that there is none but the eternal, which is the most high God. And withal he adds, Possessor of heaven & earth: to show that God is not in heaven as fantastical heads imagine, as to say that he sits there, only to behold that which is done in the world: and contents himself that he once made all things: and now lets us alone skipping & leaping here below up & down like Frogs.

But Abram shows that he had not so blockish an opinion of his majesty, but attributes unto him an infinite power that spreads itself all over both heaven and earth. And this is done to make us walk in his fear, and to advertise us that we are always before his eyes: and that both our wits and very thoughts shall come in a reckoning before him: for God is not the possessor of heaven and earth to eat and feed, and to do nothing else: he is not possessor of them to make nothing but dumb shows with them: but contents himself also with his alone and infinite majesty, having in himself all blessedness.

And although he had never created anything, yet had he been thereby no whit either lessened nor increased. And therefore when he is thus called, it is to show, that he has all things in subjection, and that we must all answer before him: and that he so rules the world, as that nothing is hid from him: and that his office is so to sound the thoughts, and to examine all our words and deeds, as that being possessor both of heaven and earth, he is also with all, our Lord and Judge.

Thus we see why this title is imposed upon him, because we might walk here as before his majesty. We should have a wise catch of it to hunt after secret corners, seeing that all things shall come to light: and if so be we did think at this day to deceive him with our cunning shifts, yet will it in the end light all upon our own heads.

Again, when as God is named to be possessor of heaven and earth, we are advertised to love him as our nource Father, and to fear him as our Judge. For, he is possessor of heaven and earth, because he is the chief ruler over us, and must appear before his judgment seat, to receive whatever we have done in our bodies, whether it be good or ill. This is the possession which he has in heaven and earth.

Now he possesses not this for himself only: but bountifully of his infinite goodness, bestoweth upon us whatsoever we want, because he has created all things for our use. And therefore we cannot be but villainous ingrateful people, when as we hear the infinite power and goodness of our God thus spoken of, and do by experience also feel the same, if we endeavor not ourselves eftsoons to love him, and yield unto him obedience.

And under this word Heaven also, not only the benefits which we receive by the Sun and Stars are set before us, but the angels likewise are here put in amongst, that we might learn to conform ourselves like unto them. If then such noble creatures as they are, have none other regard but to apply themselves unto his service: what shall become of us poor worms of the earth, or rather straying wild beasts, when as we shall do nothing else but rebel against his majesty, in giving ourselves over unto our filthy lusts & appetites.

Is it not too great a shame for us, to see the Angels so humble, as I have already said: and ourselves to be so proud and rebellious? Here we see then in sum what we are to remember, that whenever we shall speak of God, we must always join his power with his essence: and not suffer this word, God, so lightly to pass through our lips as many men do, but we must know, that as he is eternal, and has made all things, that he has also reserved unto himself the dominion and rule over our persons, our goods, and over all the rest of the creatures: and that we must know that we are to render an account unto him, yea and that such an account as that we are yet in the meanwhile exhorted notwithstanding to love him in deed and in truth, and submit ourselves unto his obedience: for he will not only win us by force and violence under the name of his majesty, but also by the graces and benefits which he bestows upon us, to the end we might be allured to come unto him: so that in all our words, thoughts, and deeds, we always have regard to glorify his holy name.

Let us now prostrate ourselves before the majesty of our good God, acknowledging our offenses, beseeching him to touch us with them so deeply that we may be humbled before him, grieved with ourselves, and ashamed, so that we may put our whole trust in his mercy shown to us in his only son, and have all our refuge in him. Besides, let him so dearly redeem us that we endeavor to dedicate ourselves wholly to him in purity, both in body and soul, and pay him such homage that we may show that indeed we desire not to live for ourselves, but yield ourselves wholly to serve him, since it has pleased him to receive us to himself. That he will not only, etc.